LIBRARY  OF  THE  THEOLOGICAL  SEMINARY 

PRINCETON,  N.  J. 


PRESENTED  BY 

The  Trustees  of  the 
Lydia  S.  Rotch  Legacy 

Division  

Section  


6X 

^711 


HEAVENLY  ARCANA 
VOL.  XVIII 


1907  laotct  (Bmon 


OF 

SWEDENBORG'S  WORKS 

VOLS, 

1-19  HEAVENLY  ARCANA 

20  INDEX  ARCANA 

21  HEAVEN  AND  HELL 

22  MISCELLANEOUS  WORKS 

Final  Judgment 
White  Horse 
Earths  in  the  Universe 
Summary  Exposition 

23  FOUR  DOCTRINES 

New  Jerusalem  and  its  Heavenly 
Doctrines 

24  DIVINE  LOVE  AND  WISDOM 

Intercourse  between  the  Soul 
and  the  Body 

25  DIVINE  PROVIDENCE 
26-28  APOCALYPSE  REVEALED 

29  MARRIAGE  LOVE 
30-32  TRUE  CHRISTIAN  RELIGION 


HEAVENLY  ARCARA 

DISCLOSED 

WHICH  ARE  IN  THE  SACRED  SCRIPTURE 
OR  WORD  OF  THE  LORD 

HERE,  THOSE  WHICH  ARE  IN 

EXODUS 

TOGETHER  WITH 

WONDERFUL  THINGS  SEEN  IN  THE 
WORLD  OF  SPIRITS  AND  THE  HEAVEN 
OF  ANGELS 


BY 

EMANUEL  SWEDENBORG 

First  published  in  Latin,  London,  1756 


Eotcl)  enitton 
VOL.  XVIII 


BOSTON  AND  NEW  YORK 
HOUGHTON  MIFFLIN  COMPANY 
Wit  3Riber£itie  $reSj(  Cambridge 


Matthew  VI.  33, 


Seek  ye  first  the  Kingdom  of  God  and  His  Justice,  and  all  things 
shall  be  added  unto  yoo. 


Volume  X\'III.,  of  this  edition,  unfolds 

The  Internal  Sense  of  Chapter  XXIX.  of  Exodus,  which 
under  the  inauguration  of  aaron  and  his  sons  into  thk 
Priesthood  Describes  the  Glorification  of  the  Lord  as  to 
His  Huuan;  and  of  Chapter  XXX.,  which  under  the  Require- 
ments for  Sacrificial  Worship  Describes  the  Essentials  of 
Genuine  Worship  of  the  Lord  from  the  Lord. 


CONTENTS  OF  VOLUME  XVIII. 


PAGE. 

The  Doctrine  of  Charity  and  Faith   7 

Exodus  XXIX   9 

The  Second  Earth  in  the  Starry  Heaven  —  Continu- 
ation   229 

The  Doctrine  of  Charity  and  Faith   233 

Exodus  XXX   235 

The  Third  Earth  in  the  Starry  Heaven   403 


Note  :  The  marginal  figures  in  this  edition  indicate  the  subdivisions 
of  the  paragraphs  arranged  for  the  "  Concordance  to  the  Theological 
Writings  of  Emanuel  Swedenborg  by  the  Rev.  John  Faulkner  Potts." 


EXODUS. 


CHAPTER  TWENTY-NINTH. 

THE  DOCTRINE  OF  CHARITY  AND  FAITH. 

9974.  They  who  believe  that  by  the  good  deeds  which 
they  do  they  merit  heaven,  do  them  from  themselves  and 
not  from  the  Lord. 

9975.  Good  deeds  which  men  do  from  themselves  are 
all  of  them  not  good,  because  they  are  done  for  the  sake 
of  self  since  they  are  done  for  the  sake  of  reward,  and  thus 
they  look  from  them  to  self  first ;  but  good  deeds  which 
men  do  from  the  Lord  are  all  good  since  they  are  done  for 
the  sake  of  the  Lord  and  the  neighbor ;  thus  in  doing  them 
they  look  first  to  the  Lord  and  the  neighbor. 

9976.  They  therefore  who  put  merit  in  works  love  them- 
selves, and  they  who  love  themselves  despise  the  neighbor, 
and  even  are  angry  with  God  Himself  if  they  do  not 
receive  the  expected  reward,  for  they  do  them  for  the  sake 
of  reward. 

9977.  From  this  it  is  plain  that  their  works  are  not  from 
heavenly  love,  and  thus  not  from  true  faith,  for  the  faith 
which  regards  good  from  self  and  not  from  God  is  not  true 
faith.  Such  cannot  receive  heaven  into  themselves,  for 
heaven  with  man  is  from  heavenly  love  and  true  faith. 

9978.  They  who  put  merit  in  works  cannot  fight  against 


8 


EXODUS. 


[No.  9978. 


evils  which  are  from  the  hells,  for  no  one  can  do  this  from 
self:  but  for  those  who  do  not  put  merit  in  works  the  Lord 
fights  and  conquers. 

9979.  The  Lord  alone  gained  merit,  because  from  Him- 
self He  alone  conquered  and  subdued  the  hells ;  hence  the 
Lord  alone  is  merit  and  justice. 

9980.  Moreover  man  from  self  is  nothing  but  evil,  thus 
doing  good  from  self  is  doing  it  from  evil. 

9981.  That  good  must  not  be  done  for  the  sake  of 
reward  the  Lord  Himself  teaches  in  Luke  :  If  ye  love  them 
that  love  you,  what  thank  have  ye  ?  .  .  .  And  if  ye  do  good 
to  them  that  do  good  to  you,  what  thank  have  ye  ?  for  even 
sinners  do  the  same.  .  .  .  Rather  love  your  enemies,  and 
do  good,  and  lend  hoping  for  nothing  again;  then  shall  your 
reward  be  great,  and  ye  shall  be  sotis  of  the  Most  High 
(vi.  32-35).  That  man  cannot  do  good  that  is  real  from 
himself  but  from  the  Lord,  He  also  teaches  in  John :  A 
man  can  receive  nothing  except  it  have  been  given  him  from 
heaven  (iii.  27)  ;  and  in  another  place  Jesus  said,  I  am  the 
vine,  ye  are  the  branches  ;  he  that  abideth  in  Ale,  and  J  in 
him,  the  same  beareth  much  fruit ;  for  apart  from  Me  ye 
can  do  nothing  (xv.  5). 

9982.  To  believe  that  they  will  be  rewarded  if  they  do 
good  is  not  hurtful  with  those  who  are  in  innocence,  as 
children  and  the  simple  minded,  but  to  confirm  themselves 
therein  when  they  are  grown  up  is  hurtful :  for  man  is 
inducted  into  good  by  looking  for  reward,  and  he  is  withheld 
from  evil  by  looking  to  punishment ;  but  so  far  as  he  comes 
into  the  good  of  love  and  faith  he  is  removed  from  regard- 
ing merit  in  the  good  works  which  he  does. 

9983.  Doing  good  which  is  genuine  must  be  from  the 
love  of  good,  thus  for  the  sake  of  good  ;  they  who  are  in 
that  love  abhor  merit,  for  they  love  to  do  the  good,  and 
perceive  satisfaction  from  it ;  and  conversely  they  are  sor- 
rowful if  what  they  do  is  believed  to  be  at  all  for  the  sake 
of  self.    It  is  nearly  as  it  is  with  those  who  do  good  to 


Ver.  7.] 


CHAPTER  XXIX. 


9 


friends  for  the  sake  of  friendship,  to  a  brother  for  the  sake 
of  brotherhood,  to  wife  and  children  for  their  sake,  to  their 
country  for  the  country's  sake,  thus  from  friendship  and 
love.  They  who  think  well  also  say  and  insist  that  they 
do  not  do  good  for  the  sake  of  themselves,  but  for  the  sake 
of  others. 

9984.  The  enjoyment  itself  which  is  in  the  love  of  doing 
good  without  reward  as  its  object,  is  the  recompense  which 
remains  to  eternity,  for  every  affection  of  love  inscribed  on 
the  life  is  permanent ;  into  that  love  heaven  and  eternal 
happiness  are  introduced  by  the  Lord. 


CHAPTER  XXIX. 

1.  And  this  is  the  word  that  thou  shalt  do  unto  them 
to  hallow  them,  to  perform  the  priest's  office  unto  Me  : 
take  one  bullock  a  son  of  the  herd,  and  two  rams  without 
blemish, 

2.  And  bread  unleavened,  and  cakes  unleavened  tem- 
pered with  oil,  and  wafers  unleavened  anointed  with  oil : 
of  fine  flour  of  wheat  shalt  thou  make  them. 

3.  And  thou  shalt  put  them  upon  one  basket,  and  bring 
them  in  the  basket,  and  the  bullock  and  the  two  rams. 

4.  And  Aaron  and  his  sons  thou  shalt  cause  to  draw 
near  unto  the  door  of  the  tent  of  meeting,  and  shalt  wash 
them  with  waters. 

5.  And  thou  shalt  take  the  garments,  and  shalt  invest 
Aaron  with  the  tunic,  and  the  robe  of  the  ephod,  and  the 
ephod,  and  the  breastplate,  and  gird  him  with  the  girdle  of 
the  ephod. 

6.  And  thou  shalt  set  the  mitre  upon  his  head,  and  put 
the  crown  of  holiness  upon  the  mitre. 

7.  And  thou  shalt  take  the  oil  of  anointing,  and  pour 
it  upon  his  head,  and  anoint  him. 


lO 


EXODUS. 


8.  And  his  sons  thou  shalt  cause  to  draw  near,  and 
invest  them  with  tunics. 

9.  And  thou  shalt  gird  them  with  a  girdle,  Aaron  and  his 
sons,  and  shalt  bind  headtires  on  them,  and  the  priesthood 
shall  be  to  them  for  a  statute  of  an  age :  and  thou  shalt 
fill  the  hand  of  Aaron  and  the  hand  of  his  sons. 

10.  And  thou  shalt  make  to  come  near  the  bullock 
before  the  tent  of  meeting :  and  Aaron  and  his  sons  shall 
lay  their  hands  upon  the  head  of  the  bullock. 

1 1 .  And  thou  shalt  slay  the  bullock  before  Jehovah,  at 
the  door  of  the  tent  of  meeting. 

12.  And  thou  shalt  take  of  the  blood  of  the  bullock, 
and  shalt  put  it  upon  the  horns  of  the  altar  with  thy  finger ; 
and  all  the  blood  thou  shalt  pour  out  at  the  base  of  the 
altar. 

13.  And  thou  shalt  take  all  the  fat  that  covereth  the 
intestines,  and  the  caul  upon  the  liver,  and  the  two  kidneys, 
and  the  fat  that  is  upon  them,  and  shalt  offer  it  up  on  the 
altar. 

14.  And  the  flesh  of  the  bullock,  and  his  skin,  and  his 
dung,  shalt  thou  burn  with  fire  without  the  camp :  it  is 
sin. 

15.  And  one  ram  thou  shalt  take;  and  Aaron  and  his 
sons  shall  lay  their  hands  upon  the  head  of  the  ram. 

16.  And  thou  shalt  slay  the  ram,  and  thou  shalt  take  his 
blood,  and  sprinkle  it  upon  the  altar  round  about. 

1 7.  And  thou  shalt  cut  the  ram  into  his  pieces,  and  shalt 
wash  his  intestines,  and  his  legs,  and  put  them  upon  his 
pieces,  and  upon  his  head. 

18.  And  thou  shalt  offer  up  with  the  whole  ram  upon 
the  altar  :  it  is  a  burnt  offering  unto  Jehovah  :  it  is  an  odor 
of  rest,  an  offering  made  by  fire  unto  Jehovah. 

19.  And  thou  shalt  take  the  second  ram  ;  and  Aaron  and 
his  sons  shall  lay  their  hands  upon  the  head  of  the  ram. 

20.  And  thou  shalt  slay  the  ram,  and  shalt  take  of  his 
blood,  and  shalt  put  it  upon  the  tip  of  the  ear  of  Aaron, 


Ver.  29.] 


CHAPTER  XXIX. 


II 


and  upon  the  tip  of  the  right  ear  of  his  sons,  and  upon  the 
thumb  of  their  right  hand,  and  upon  the  great  toe  of  their 
right  foot,  and  thou  shalt  sprinkle  the  blood  upon  the  altar 
round  about. 

21.  And  thou  shalt  take  of  the  blood  that  is  upon  the 
altar,  and  of  the  oil  of  anointing,  and  shalt  sprinkle  it  upon 
Aaron,  and  upon  his  garments,  and  upon  his  sons,  and  upon 
the  garments  of  his  sons  with  him  :  and  he  shall  be  holy, 
and  his  garments,  and  his  sons,  and  the  garments  of  his 
sons  with  him. 

22.  And  thou  shalt  take  of  the  ram  the  fat,  and  the  tail, 
and  the  fat  that  covereth  the  intestines,  and  the  caul  of  the 
liver,  and  the  two  kidneys,  and  the  fat  that  is  upon  them, 
and  the  right  shoulder ;  for  it  is  a  ram  of  infillings  : 

23.  And  one  loaf  of  bread,  and  one  cake  of  bread  with 
oil,  and  one  wafer,  out  of  the  basket  of  what  is  unleavened 
that  is  before  Jehovah  : 

24.  And  thou  shalt  put  the  whole  upon  the  palms  of 
Aaron,  and  upon  the  palms  of  his  sons ;  and  shalt  wave 
them  a  wave  offering  before  Jehovah. 

25.  And  thou  shalt  take  them  from  their  hand,  and  shalt 
offer  up  on  the  altar  upon  the  burnt  offering,  for  an  odor  of 
rest  before  Jehovah  :  it  is  an  offering  by  fire  unto  Jehovah. 

26.  And  thou  shalt  take  the  breast  from  the  ram  of 
infillings,  which  is  for  Aaron,  and  shalt  wave  it  a  wave  offer- 
ing before  Jehovah  :  and  it  shall  be  to  thee  for  a  portion. 

27.  And  thou  shalt  hallow  the  breast  of  the  waving,  and 
the  shoulder  of  the  uplifting,  which  is  waved,  and  which  is 
uplifted  from  the  ram  of  infillings,  of  that  which  is  for 
Aaron,  and  of  that  which  is  for  his  sons : 

28.  And  it  shall  be  to  Aaron  and  his  sons  for  a  statute 
for  ever  from  with  the  sons  of  Israel :  for  it  is  an  uplifting  : 
and  it  shall  be  an  uplifting  from  with  the  sons  of  Israel  of 
their  sacrifices  for  peace  offering,  their  uplifting  unto 
Jehovah. 

29.  And  the  garments  of  holiness  which  are  to  Aaron 


12 


EXODUS. 


[Ver.  29. 


shall  be  for  his  sons  after  him,  to  be  anointed  in  them,  and 
to  be  filled  in  them  in  their  hand. 

30.  Seven  days  shall  the  priest  after  him  of  his  sons  put 
them  on,  when  he  shall  enter  into  the  tent  of  meeting  to 
minister  in  the  holy  place. 

31.  And  thou  shalt  take  the  ram  of  infillings,  and  seethe 
his  flesh  in  a  holy  place. 

32.  And  Aaron  and  his  sons  shall  eat  the  flesh  of  the 
ram  and  the  bread  that  is  in  the  basket,  at  the  door  of  the 
tent  of  meeting. 

33.  And  they  shall  eat  those  things  wherein  expiation 
was  made,  to  fill  their  hand,  to  hallow  them  :  and  a  stranger 
shall  not  eat,  because  they  are  holy. 

34.  And  if  there  be  anything  left  of  the  flesh  of  infill- 
ings and  of  the  bread  unto  the  morning,  and  thou  shalt 
burn  what  is  left  with  fire  ;  it  shall  not  be  eaten,  because  it 
is  holy. 

35.  And  thou  shalt  do  unto  Aaron  and  to  his  sons  thus, 
according  to  all  that  I  have  commanded  thee  :  seven  days 
shalt  thou  fill  their  hand. 

36.  And  a  bullock  of  sin  offering  thou  shalt  make  every 
day  upon  the  propitiations  :  and  thou  shalt  cleanse  it  from 
sin  upon  the  altar  in  making  thy  propitiation  upon  it ;  and 
thou  shalt  anoint  it,  to  hallow  it. 

37.  Seven  days  thou  shalt  make  propitiation  upon  the 
altar,  and  shalt  hallow  it,  that  the  altar  may  be  holy  of 
holies ;  every  one  that  toucheth  the  altar  shall  be  made 
holy. 

38.  And  this  is  what  thou  shalt  offer  upon  the  altar; 
two  lambs  sons  of  a  year  day  by  day  continually. 

39.  The  one  lamb  thou  shalt  off"er  in  the  morning ;  and 
the  other  lamb  thou  shalt  offer  between  the  evenings : 

40.  And  a  tenth  of  fine  flour  mingled  with  beaten  oil, 
a  fourth  of  a  hin,  and  a  drink  ofi"ering  of  the  fourth  of  a 
hin  of  wine  for  the  first  lamb. 

41.  And  the  second  lamb  thou  shalt  offer  between  the 


No.  9986.]         CHAPTER  XXIX.  VER.   I  -3. 


13 


evenings,  according  to  the  bread  offering  of  the  morning, 
and  according  to  the  drink  offering  thereof  thou  shalt  do 
thereto,  for  an  odor  of  rest,  an  offering  made  by  fire  unto 
Jehovah. 

42.  And  it  shall  be  a  continual  burnt  offering  to  your 
generations  at  the  door  of  the  tent  of  meeting  before 
Jehovah :  where  I  will  meet  with  you,  to  speak  to  thee 
there. 

43.  And  there  I  will  meet  with  the  sons  of  Israel,  and  it 
shall  be  hallowed  in  My  glory. 

44.  And  I  will  hallow  the  tent  of  meeting,  and  the  altar  : 
Aaron  also  and  his  sons  will  I  hallow  to  perform  the  priest's 
office  unto  Me. 

45.  And  I  will  dwell  in  the  midst  of  the  sons  of  Israel, 
and  will  be  to  them  for  God. 

46.  And  they  shall  know  that  I  am  Jehovah  their  God, 
Who  have  brought  them  out  of  the  land  of  Egypt,  that  I 
may  dwell  in  the  midst  of  them  :  I  am  Jehovah  their  God. 

CONTENTS. 

9985.  In  the  internal  sense  in  this  chapter  the  subject  is 
the  glorification  of  the  Lord  as  to  the  Human,  which  is 
signified  by  the  induction  of  Aaron  and  his  sons  into  the 
priesthood. 

INTERNAL  SENSE. 

9986.  Verses  1-3.  And  this  is  ihe  word  that  thou  shalt  do 
unto  them  to  hallow  them,  to  perform  the  priest's  office  unto 
Me :  take  one  bullock  a  son  of  the  herd,  and  two  rams 
without  blemish,  and  bread  unleavened,  and  cakes  un- 
leavened tempered  with  oil,  and  wafers  unleavened  anointed 
with  oil :  of  fine  flour  of  wheat  shalt  thou  make  thejn. 
And  thou  shalt  put  them  upon  one  basket,  and  bring  them 
in  the  basket,  and  the  bullock  and  the  two  rams.    "  And 


14 


EXODUS. 


[No.  9986. 


this  is  the  word  that  thou  shalt  do  unto  them  "  signifies 
the  law  of  order ;  "  to  hallow  them  "  signifies  a  representa- 
tion of  the  Lord  as  to  the  Divine  Human ;  "  to  perform 
the  priest's  office  unto  Me  "  signifies  to  represent  all  the 
work  of  salvation  by  Him  ;  "  take  one  bullock  a  son  of  the 
herd  "  signifies  purification  of  the  natural  or  external  man  ; 
"and  two  rams  without  blemish"  signifies  purification  of  the 
spiritual  or  internal  man ;  "  and  bread  unleavened  "  signifies 
purification  of  the  celestial  in  the  inmost  of  man ;  "  and 
cakes  unleavened  tempered  with  oil "  signifies  purification 
of  the  middle  celestial ;  "  and  wafers  unleavened  anointed 
with  oil "  signifies  the  celestial  in  the  external  man ;  "  of 
fine  flour  of  wheat  shalt  thou  make  them  "  signifies  truth 
which  is  from  Divine  good.  "  And  thou  shalt  put  them 
upon  one  basket "  signifies  the  sensual  in  which  they  are ; 
"  and  bring  them  in  the  basket "  signifies  thus  presence  of 
all ;  "  and  the  bullock  and  the  two  rams  "  signifies  the 
natural  or  external  of  man  and  his  spiritual  or  internal, 
which  are  to  be  purified. 

9987.  And  this  is  the  word  that  thou  shalt  do  unto  them. 
That  this  signifies  the  law  of  order  is  evident  from  the  sig- 
nification of  a  word,  as  Divine  truth,  and  hence  the  law  of 
order,  of  which  below.  A  word  in  a  general  sense  signifies 
utterance  of  the  mouth  or  speech ;  and  since  speech  is 
thought  of  the  mind  uttered  by  vocal  expressions,  therefore 
a  word  signifies  the  thing  which  is  thought,  and  hence 
everything  which  really  exists  and  is  anything  is  called  in 
the  original  tongue  a  word.  But  in  an  eminent  sense  the 
Word  is  Divine  truth,  for  the  reason  that  everything  which 
really  exists  and  is  anything,  is  from  Divine  truth.  There- 
fore it  is  said  in  David  :  By  the  word  of  Jehovah  were  the 
heavens  made,  and  all  the  host  of  them  by  the  breath  of 
His  mouth  (Ps.  xxxiii.  6)  — where  the  word  of  Jehovah  is 
Divine  truth  proceeding  from  the  Lord ;  the  breath  of  the 
mouth  of  Jehovah  is  life  thence ;  the  heavens  made  by  it 
and  all  the  host  of  them  are  angels,  so  far  as  they  are 


No.  9987.]  CHAPTER  XXIX.   VER.    I  -  3. 


receptions  of  Divine  truth.  The  heavens  are  angels  be- 
cause they  constitute  heaven ;  and  since  angels  are  recep- 
tions of  Divine  truth,  therefore  by  angels  in  an  abstract 
sense  are  signified  Divine  truths  which  are  from  the  Lord 
(see  n.  8192)  ;  and  the  host  of  heaven  in  the  same  sense 
are  Divine  truths  (n.  3448,  7236,  7988).  Hence  may  be  2 
evident  what  is  signified  by  the  Word  in  John  :  In  the 
beginning  was  the  Word,  and  the  Word  was  with  God,  and 
the  Word  was  God.  .  .  .  All  things  were  made  by  Him, 
and  without  Him  was  not  anything  made  that  hath  been 
made.  .  .  .  And  the  Word  became  flesh  and  dwelt  among 
us  ;  and  we  saw  His  glory  (i.  i,  3,  14).  That  the  Lord  is 
meant  here  by  the  Word  is  plain,  for  it  is  said  that  the 
Word  became  flesh.  The  Lord  is  the  Word  because  the 
Lord,  when  He  was  in  the  world,  was  Divine  truth  itself, 
and  when  He  departed  out  of  the  world,  the  Divine  truth 
proceeded  from  Him  —  see  passages  cited  (n.  9199,  9315). 
That  the  Word  in  the  supreme  sense  is  the  Lord  as  to  3 
Divine  truth,  or  what  is  the  same,  that  the  Word  is  the 
Divine  truth  proceeding  from  the  Lord,  is  evident  from 
several  passages  —  as  in  David  :  They  cried  unto  Jehovah 
.  .  .  and  He  sent  His  word  and  healed  them  (Ps.  cvii.  19, 
20).  And  in  John  :  Ye  have  not  the  Word  of  the  Father 
abiding  in  you,  because  whom  He  hath  sent  Him  ye  believe 
not,  and  ye  will  not  come  to  Me,  that  ye  may  have  life 
(verses  38,  40).  Again  :  I  have  given  them  Thy  word,  and 
the  world  haieth  them  .  .  .  sanctify  them  in  Thy  truth  : 
Thy  word  is  truth  (xvii.  14,  17).  And  in  the  Apocalypse  : 
He  that  sat  on  the  white  horse  was  clothed  in  a  garment 
dipped  in  blood,  and  His  name  is  called  The  Word  of  God. 
.  .  .  And  He  had  upon  His  garment  and  upon  His  thigh  a 
name  written.  King  of  kings,  and  Lord  of  lords  (xix.  13, 
i6).  From  these  and  other  passages  it  is  evident  that 
the  Divine  truth  proceeding  from  the  Lord  is  the  Word, 
and  in  the  supreme  sense  the  Lord  as  to  Divine  truth,  for 
it  is  said  that  the  name  of  Him  who  sat  on  the  white  horse 


i6 


EXODUS. 


[No.  9987. 


is  the  Word  of  God,  and  that  He  is  King  of  kings  and 
Lord  of  lords ;  and  since  the  Word  is  Divine  truth,  there- 
fore it  is  said  that  He  was  clothed  with  a  garment  dipped 
in  blood,  for  by  garment  is  signified  truth  (n.  9952),  and 
by  blood  truth  from  good  —  see  this  more  fully  explained 

4  above  (n.  2760-2762).  Hence  all  truth  which  is  from  the 
Divine,  is  called  the  Word — as  in  Joel:  Jehovah  uttered 
His  voice  before  His  army  ;  for  His  camp  is  very  great,  for 
strong  in  number  is  he  that  doeth  His  word  (ii.  11) — 
where  the  voice  which  Jehovah  utters  is  truth  from  the 
Divine  (n.  9926)  ;  the  camp  of  Jehovah  is  heaven  (see 
n.  4236,  8193,  8196).  Hence  it  is  plain  that  the  strong  ia 
number  that  doeth  His  word  is  he  that  doeth  truth  Divine. 
And  in  Matthew  :  When  any  one  heareih  the  word  of  the 
kingdom,  and  heedeth  it  not,  the  evil  one  cometh  and  snatch- 
eth  away  that  which  hath  been  sown  in  his  heart.  .  .  .  He 
that  was  sown  upon  stony  places,  is  he  that  heareih  the 
word  and  straightway  with  joy  receiveth  it;  yet  hath  he  not 
root.  .  .  .  He  that  was  sown  among  thorns,  is  he  that  hear- 
eth  the  word,  but  the  care  of  the  world  and  the  deceitfulness 
of  riches  choke  the  word.  .  .  .  He  that  was  sown  upon  good 
ground,  is  he  that  heareth  the  word  and  understandeth  it, 
and  thence  bringeth  forth  fruit  (xiii.  19-23).  That  the 
word  in  this  passage  is  truth  Divine  is  plain  without  expli- 
cation. It  is  called  the  word  of  the  kingdom  because  it  is 
the  truth  of  heaven  and  the  church,  for  the  kingdom  is 

5  heaven  and  the  church.  Hence  it  may  be  evident  that 
words  are  Divine  truths  which  are  from  the  Lord  —  as  in 
John  :  The  words  that  I  speak  unto  you,  are  spirit  and  are 
life  (vi.  63).  Therefore  also  the  precepts  of  the  decalogue 
are  called  the  ten  words  (Exod.  xxxiv.  28).  That  by 
word  is  signified  the  law  of  order,  is  because  Divine  truth 
proceeding  from  the  Lord  makes  order  in  the  heavens, 
insomuch  that  it  is  order  there,  hence  the  laws  of  heavenly 
order  are  Divine  truths  (n.  1728,  1919,  2258,  2447,  4839, 
S703)  7995>  8513,  8700,  898S).    The  law  of  order  which 


No.  999°.]  CHAPTER  XXIX.  VER.    I  -3. 


17 


is  signified  by  word  in  this  chapter  is  the  way  in  which  the 
Lord  glorified  His  Human,  that  is,  made  it  Divine,  for  this 
is  the  subject  here  treated  of  in  the  internal  sense ;  and 
hence  in  the  respective  sense  the  regeneration  of  man  is 
treated  of,  for  the  regeneration  of  man  is  an  image  of  the 
glorification  of  the  Lord  (n.  3138,  3212,  3245,  3246,  3296, 
4402,  5688).  This  principally  is  the  law  of  order  because 
the  Lord  as  to  the  Divine  Human  is  order  in  the  heavens, 
and  because  every  one  who  is  regenerated  is  brought  into 
that  order ;  wherefore  they  who  are  in  that  order  are  in  the 
Lord. 

9988.  To  hallow  them.  That  this  signifies  to  represent 
the  Lord  as  to  the  Divine  Human,  is  evident  from  the  signi- 
fication of  hallowing,  as  representing  the  Lord  as  to  the 
Divine  Human  (see  n.  9956).  This  is  meant  by  hallowing 
because  the  Lord  alone  is  Holy,  and  all  the  holy  proceeds 
from  Him,  and  all  hallowing  represents  Him  (n.  9479, 
9680,  9820). 

9989.  To  perform  /he  priest's  office  unto  Me.  That  this 
signifies  all  the  work  of  salvation  by  Him,  is  evident  from 
the  signification  of  the  priest's  office,  as  a  representative 
of  the  Lord  as  to  the  work  of  salvation  (see  n.  9899). 

9990.  Take  one  bullock  a  son  of  the  herd.  That  this 
signifies  the  purification  of  the  natural  or  external  man,  is 
evident  from  the  signification  of  a  bullock,  as  the  good  of 
innocence  and  of  charity  in  the  natural  or  external  man 
(seen.  9391).  And  because  he  is  called  a  son  of  the  herd, 
there  is  signified  also  the  truth  of  that  good,  for  a  son  is 
truth,  and  a  herd  is  the  natural.  That  a  son  is  truth  may 
be  seen  above  (n.  489,491,  533,  2623,  3373,  9807)  ;  and 
that  a  herd  is  the  natural  (n.  2566,  5913,  8937).  That 
by  a  bullock  a  son  of  the  herd  is  here  signified  the  purifi- 
cation of  the  natural  or  external  man,  is  because  he  was 
sacrificed,  and  by  sacrifices  was  signified  purification  from 
evils  and  falsities,  or  expiation,  here  purification  from  the 
evils  and  falsities  which  are  in  the  natural  or  external 


l8 


EXODUS. 


[No.  9990. 


man.    But  purification  in  the  spiritual  or  internal  man  is 

2  signified  by  the  burnt  offering  of  the  ram.  In  order  to 
know  what  the  burnt  offerings  and  sacrifices  severally  repre- 
sented, it  must  be  known  that  there  is  in  man  an  external 
and  also  an  internal,  and  that  there  is  in  each  what  relates 
to  truth  and  what  relates  to  good  ;  wherefore  when  man  is 
to  be  regenerated,  he  must  be  regenerated  as  to  the  exter- 
nal and  as  to  the  internal  and  in  both  as  to  truth  and  as  to 
good.  But  before  man  can  be  regenerated  he  is  to  be 
purified  from  evils  and  falsities,  for  they  oppose.  Purifica- 
tions of  the  external  man  were  represented  by  burnt  offer- 
ings and  sacrifices  of  oxen,  bullocks,  and  he-goats ;  and 
purifications  of  the  internal  man  by  burnt  offerings  and 
sacrifices  of  rams,  kids,  and  she-goats ;  but  the  purification 
of  the  internal  itself,  which  is  the  inmost,  by  burnt  offerings 
and  sacrifices  of  lambs.  Thus  from  the  animals  themselves 
which  were  sacrificed  it  may  be  evident  what  purification 

3  or  expiation  was  represented.  It  is  said  what  purification 
or  expiation  was  represented,  because  burnt  offerings  and 
sacrifices  did  not  purify  or  expiate  man,  but  only  repre- 
sented purification  or  expiation ;  for  who  cannot  know  that 
such  things  do  not  take  away  anything  of  evil  and  falsity 
with  men?  —  see  passages,  cited  from  the  Word  (n.  2180). 
That  they  did  not  take  away,  but  only  represented,  was 
because  with  the  Israelitish  and  Jewish  nation  was  insti- 
tuted the  representative  of  a  church,  by  which  conjunction 
was  effected  with  the  heavens,  and  through  the  heavens 
with  the  Lord  —  on  which  subject  see  what  was  shown  in 
the  passages  cited  above  (n.  9320,  9380).  But  what  was 
severally  represented  by  the  burnt  offerings  and  sacrifices 
of  bullocks,  rams,  and  lambs,  will  be  seen  later  in  this 
chapter,  where  they  are  to  be  described. 

9991.  Afit^  two  rams  without  blemish.  That  this  sig- 
nifies the  purification  of  the  spiritual  or  internal  man,  is 
evident  from  the  signification  of  a  ram,  as  the  internal  of 
man,  thus  his  spiritual  (see  n.  2830)  ;  for  the  internal  with 


No.  9992.]         CHAPTER  XXIX.   VER.    I  -  3. 


19 


man  is  called  spiritual,  and  the  external  natural.  Purifica- 
tion is  signified  because  burnt  offerings  were  of  rams,  and 
by  burnt  offerings  and  sacrifices  in  general  were  repre- 
sented purifications  from  evils  and  falsities,  or  expiations, 
and  by  burnt  offerings  and  sacrifices  of  rams  the  purifica- 
tions or  expiations  of  the  internal  or  spiritual  man,  of 
which  later  in  this  chapter,  in  their  place. 

9992.  A7i(i  dread  unleavened.  That  this  signifies  the 
purification  of  the  celestial  in  the  inmost  man,  is  evident 
from  the  signification  of  bread,  as  the  celestial  (see 
n.  2165,  2177,  3478,  9545)  ;  and  from  the  signification  of 
unleavened  bread,  as  purified,  of  which  below.  That  it  is 
the  inmost  of  man  is  because  the  celestial  is  the  good  of 
love,  and  the  good  of  love  is  inmost.  There  are  three 
things  with  man  which  follow  in  successive  order.  These 
three  are  called  the  celestial,  the  spiritual,  and  the  natural. 
The  celestial  is  the  good  of  love  to  the  Lord,  the  spiritual 
is  the  good  of  charity  toward  the  neighbor,  and  the  natural 
thence  is  the  good  of  faith,  which,  being  from  the  spiritual, 
is  called  the  spiritual  natural.  For  with  man  it  is  as  in  the 
heavens :  in  the  inmost  heaven,  which  is  also  called  the 
<hird,  is  the  celestial,  in  the  second  or  middle  heaven  is 
the  spiritual,  and  in  the  first  or  outmost  heaven  is  the  nat- 
ural therefrom,  or  the  spiritual  natural.  That  it  is  with 
man  as  in  the  heavens,  is  because  a  man  who  is  in  good,  is 
a  heaven  in  least  form  —  see  what  is  cited  above  (n.  9279). 
Concerning  the  threefold  division  of  heaven  or  the  heavenly 
kingdom,  more  will  be  told  below  when  treating  of  the 
cakes  and  wafers  of  fine  flour  of  wheat.  That  unleavened  2 
signifies  purified  is  because  leaven  signifies  falsity  from 
evil  (n.  2342,  7906)  ;  hence  unleavened  or  unfermented 
signifies  what  is  pure  or  without  that  falsity.  That  leaven 
signifies  falsity  from  evil  is  because  this  falsity  defiles  good 
and  also  truth,  likewise  because  it  excites  combat,  for  on 
the  approach  of  that  falsity  to  good  an  ardent  heat  is 
excited,  and  on  the  approach  to  truth  collision.    For  this 


20 


EXODUS. 


[No.  9992. 


reason  the  minchah  of  unleavened  bread  was  used  in  the 
burnt  offering  and  sacrifices.  Therefore  it  was  ordered 
that  every  bread  offering  which  they  should  bring  to  Jeho- 
vah should  be  prepared  without  leaven  (Lev.  ii.  11)  ;  that 
they  should  not  sacrifice  the  blood  of  the  sacrifices  upon 
what  was  leavened  (Exod.  xxiii.  18)  ;  and  that  on  the 
feast  of  the  passover,  they  should  eat  nothing  leavened, 
and  that  he  who  did  eat  should  be  cut  off  from  Israel 
(Exod.  xii,  15,  18-20).  That  he  was  to  be  cut  off  from 
Israel  who  did  eat  what  was  leavened  on  the  feast  of  the 
passover,  was  because  the  feast  of  the  passover  signified 
liberation  from  damnation,  and  in  particular  liberation 
from  falsities  from  evil,  with  those  who  suffer  themselves 
to  be  regenerated  by  the  Lord  (n.  7093,  9286-9292) ; 
hence  also  that  feast  was  called  the  feast  of  unleavened 
bread. 

9993.  And  cakes  unleavened  tempered  with  oil.  That 
this  signifies  the  purification  of  the  middle  celestial,  is  evi- 
dent from  the  signification  of  cakes,  as  the  middle  celes- 
tial —  of  which  in  what  follows,  and  from  the  signification 
of  oil,  as  the  good  of  love  (see  n.  886,  4582,  4638). 
From  this  it  is  plain  that  by  cakes  tempered  with  oil  is 
signified  the  celestial  which  is  from  the  inmost,  for  oil  is 
the  good  of  love,  which  is  inmost.  It  is  as  follows :  the 
heavens  are  distinguished  into  two  kingdoms,  one  of  which 
is  called  spiritual,  the  other  celestial.  To  the  spiritual 
kingdom  in  the  heavens  corresponds  the  intellectual  with 
man,  and  to  the  celestial  kingdom  his  voluntary  (n.  9835). 
In  each  kingdom  there  is  an  internal  and  an  external,  as 
also  with  man  there  is  an  intellectual  and  a  voluntary ;  for 
the  intellectual  with  man  is  internal  and  external,  and  the 
voluntary  is  internal  and  external.  The  internal  intellec- 
tual makes  the  spiritual  life  of  the  internal  man,  and  the 
external  intellectual  makes  the  spiritual  life  of  the  external 
man ;  but  the  internal  voluntary  makes  the  celestial  life  of 
the  internal  raan,  and  the  external  voluntary  makes  the 


No.  9993.]         CHAPTER   XXIX.  VER.    I  -  3. 


21 


celestial  life  of  the  external  man.  That  there  is  an  internal 
and  an  external  with  man,  may  be  evident  to  every  one 
who  reflects,  especially  from  hypocrites,  the  deceitful,  the 
cunning,  and  the  malicious,  in  that  they  interiorly  with 
themselves  think  against  the  truths  of  faith,  and  also  will 
against  the  goods  of  celestial  love,  but  exteriorly  think  and 
will  with  them,  and  hence  also  speak  and  act  with  them, 
that  they  may  so  appear  before  the  world.  It  is  more- 
over to  be  known  that  each  kingdom,  the  spiritual  and  the 
celestial,  in  the  heavens  is  threefold,  having  its  inmost,  its 
middle,  and  its  external  (n.  9873).  The  inmost  of  the 
celestial  kingdom  is  the  good  of  love  to  the  Lord,  the 
middle  there  is  the  good  of  mutual  love,  which  is  the  good 
thence  proceeding,  and  the  external  is  the  enjoyment  pro- 
ceeding from  that  good.  The  two  former  are  in  the  inter- 
nal man  with  those  who  are  in  the  celestial  kingdom  of  the 
Lord,  but  the  third  is  in  the  external  with  the  same. 
These  three  goods  were  represented  by  bread  unleavened, 
by  cakes  unleavened  tempered  with  oil,  and  by  wafers  un- 
leavened anointed  with  oil ;  and  their  purification  is  rep- 
resented by  the  offering  of  those  three  upon  the  altar 
together  with  the  burnt  offering  or  sacrifice.  That  such 
things  in  order  are  signified  may  be  evident  merely  from 
this,  that  those  three  things  were  commanded  and  also 
their  preparation  described  in  the  books  of  Moses,  which 
would  by  no  means  have  been  done  if  they  had  not 
involved  arcana  of  heaven  and  the  church,  for  otherwise 
what  would  be  their  purpose?  But  I  know  that  those 
arcana  can  be  apprehended  by  scarce  any  one  at  this  day, 
for  the  reason  that  at  this  day  everything  in  the  under- 
standing and  the  will  is  worldly,  and  they  who  think  about 
heaven  and  desire  it,  have  and  are  willing  to  have  no  other 
idea  of  it  than  a  natural  and  earthly  idea,  and  where  there 
is  such  an  idea  and  such  a  will,  thus  such  a  love,  there  the 
arcana  of  heaven  have  no  place.  It  would  be  altogether 
different  if  the  mind  were  delighted  with  heavenly  things 


22 


EXODUS. 


[No.  9993. 


above  worldly,  for  the  things  with  which  man  is  delighted 
are  comprehended  —  as  when  he  is  delighted  with  the 
arcana  of  the  civil  state  in  kingdoms,  and  with  those  of 
the  moral  state  with  man.  By  the  moral  state  is  meant 
that  of  the  loves  and  affections,  and  thence  of  the  thoughts, 
the  arcana  of  which  a  shrewd  man  easily  perceives,  because 
he  delights  to  lead  others  thereby  in  order  to  secure  honors, 

4  gain,  or  reputation  on  account  of  them.  That  cakes  signify 
the  [middle]  celestial  in  the  internal  man  is  because  they 
are  in  the  second  order ;  for  in  the  first  order  is  bread 
unleavened,  in  the  second  are  cakes  tempered  with  oil, 
and  in  the  third  are  wafers  anointed  with  oil.  These  three 
were  called  minchah,  or  bread  offerings,  and  were  offered 
on  the  altar  together  with  burnt  offerings  and  sacrifices. 
How  they  were  to  be  prepared  is  described  in  Leviticus 
(chap,  ii.),  and  how  they  were  to  be  offered  is  described  in 
various  passages,  as  by  Aaron  on  the  day  of  his  anointing 

5  (Lev.  vi.  13-16).  By  cakes  also  in  the  Word  is  meant  the 
good  of  love  in  general ;  hence  it  is  that  the  bread  of  faces 
or  Presence  is  called  cakes  in  Moses  :  Thou  shalt  take  fine 
flour,  and  bake  twelve  cakes  thereof:  of  tivo  tenth  parts 
shall  one  cake  be.  And  thou  shalt  set  them  .  .  .  on  the 
table  before  Jehovah.  And  thou  shalt  put  pure  frankin- 
cense upon  each  row  (Lev.  xxiv.  5-9).  The  pure  frankin- 
cense which  was  put  upon  the  cakes,  signified  truth  from 
celestial  good,  which  is  the  ultimate  or  outmost  of  the 

6  celestial  kingdom.  By  cakes  is  also  signified  the  good  of 
love  in  general  in  Jeremiah  :  The  sons  gather  wood,  and  the 
fathers  kindle  a  fire,  and  the  women  knead  the  dough,  to 
make  cakes  to  the  queen  of  heaven,  and  to  pour  out  drink 
offerings  unto  other  gods  (vii.  18;  xliv.  19) — where  to 
make  cakes  to  the  queen  of  heaven  is  to  worship  the  devil 
from  the  good  of  celestial  love,  and  to  pour  out  drink  offer- 
ings unto  other  gods  is  to  worship  Satan  from  the  truths  of 
faith.  For  by  the  queen  of  heaven  are  signified  those  who 
are  in  the  hell  of  genii,  and  by  other  gods  those  who  are 


No.  9994.]  CHAPTER  XXIX.   VER.    I  -  3. 


23 


in  the  hell  of  evil  spirits,  concerning  whom  see  above 
(n.  5977,  8593,  9622,  8625).  They  who  are  in  the  hell 
of  genii  are  collectively  called  the  devil,  but  they  who  are 
in  the  hell  of  evil  spirits  are  called  Satan.  The  good  of  7 
spiritual  love  however  is  signified  by  cakes  in  Hosea : 
Ephraim  is  made  a  cake  not  turned  (vii.  8)  ;  but  cake  is 
here  expressed  by  another  term  in  the  original  language, 
which  signifies  the  good  of  spiritual  love ;  a  cake  is  not 
turned  when  the  external  man  rules  over  the  internal. 
When  this  is  the  case  with  man,  order  is  inverted,  for  then 
the  external  rules,  and  the  internal  serves.  Ephraim  is  the 
intellectual  of  the  church,  which  is  enlightened  and  affected 
when  the  truths  and  goods  of  faith  are  received. 

9994.  And  wafers  unleavened  anointed  with  oil.  That 
this  signifies  the  celestial  in  the  external  man  is  evident 
from  the  signification  of  wafers,  as  the  celestial  in  the 
external  man  —  of  which  below  ;  from  the  signification  of 
unleavened,  as  purified  (see  above,  n.  9992)  ;  and  from 
the  signification  of  oil,  as  the  good  of  love  (n.  886,  4582, 
4638).  Hence  it  is  plain  that  by  wafers  unleavened 
anointed  with  oil  is  signified  the  celestial  in  the  external 
man,  which  proceeds  in  order  from  the  foregoing.  The 
wafers  are  said  to  be  anointed  with  oil,  but  the  cakes 
tempered  with  oil,  for  the  reason  that  wafers  are  in  the 
third  order,  and  cakes  in  the  second  —  as  was  said  just 
above  (n.  9993)  ;  and  what  is  in  the  second  order  pro- 
ceeds from  the  inmost  immediately,  and  hence  has  in  it 
the  inmost  celestial,  which  is  signified  by  oil ;  and  what  is 
in  the  third  order  proceeds  from  the  inmost  mediately, 
namely,  through  that  which  is  in  the  second  order,  and 
hence  has  the  inmost  not  so  directly  in  itself  as  that  which 
is  in  the  second  order.  Therefore  the  cakes,  because  they 
signify  the  celestial  of  the  second  order,  are  said  to  be 
tempered  with  oil,  and  the  wafers,  because  they  signify  the 
celestial  of  the  third  order,  are  said  to  be  anointed  with 
oil.    But  this  is  difficult  of  apprehension  unless  it  be 


24 


EXODUS. 


[No.  9994. 


known  how  it  is  with  the  existence  of  things  in  successive 
order,  which  is  as  end,  cause,  and  effect.  The  inmost  is 
the  end,  the  middle  is  the  cause,  and  the  outmost  is  the 
effect.  The  end  must  be  in  the  cause  that  it  may  be  the 
cause  of  that  end,  and  the  cause  must  be  in  the  effect  that 
it  may  be  the  effect  of  that  cause.  The  end  does  not 
appear  in  the  effect  as  it  does  in  the  cause,  because  the 
effect  is  further  from  the  end  than  the  cause.  From  this 
the  mind  may  be  enhghtened  as  to  the  inmost,  the  middle, 
and  the  external  in  successive  order. 

9995-  Of  fine  flour  of  wheat  shalt  thou  make  them. 
That  this  signifies  truth  from  Divine  good,  from  which  those 
things  are,  is  evident  from  the  signification  of  fine  flour,  as 
truth  —  of  which  below;  and  from  the  signification  of 
wheat,  as  the  good  of  love  (see  n.  3941)  ;  thus  in  the 
supreme  sense  Divine  good ;  and  from  the  signification  of 
making  them,  as  that  those  celestial  goods  which  are  signi- 
fied by  bread,  cakes,  and  wafers  unleavened,  are  from  that 
truth.  It  is  as  follows  :  all  the  truths  and  goods  which  are 
in  the  heavens  are  from  the  Divine  truth  proceeding  from 
the  Divine  good  of  the  Lord ;  this  Divine  truth  received 
by  angels  in  the  celestial  kingdom  is  called  celestial  good, 
but  in  the  spiritual  kingdom  received  by  the  angels  there 
it  is  called  spiritual  good.  For,  though  Divine  truth  pro- 
ceeding from  the  Divine  good  of  the  Lord  is  called  truth, 
yet  it  is  still  good.  That  it  is  called  truth  is  because  it 
appears  in  the  heavens  before  the  external  sight  of  angels 
there  as  light,  for  the  light  in  the  heavens  is  Divine  truth. 
But  the  heat  in  that  light,  which  is  the  good  of  love,  makes 
it  to  be  good.  So  is  it  with  man  :  the  truth  of  faith  when 
it  proceeds  from  the  good  of  charity,  which  is  the  case 
when  man  is  regenerated,  then  appears  as  good,  which  is 
therefore  called  spiritual  good  ;  for  the  esse  of  truth  is 
2  good  and  truth  is  the  form  of  good.  Hence  it  may  be 
evident  why  man  can  with  such  difficulty  distinguish 
between  thinking  and  willing,  for  he  says  when  he  wills 


No.  9995.]         CHAPTER   XXIX.   VER.    I  -  3. 


25 


anything  that  he  thinks  it,  and  often  when  he  thinks  any- 
thing that  he  wills  it.  And  yet  they  are  distinct  as  truth 
and  good,  for  the  esse  of  thought  is  will,  and  the  form  of 
will  is  thought,  as  the  esse  of  truth  is  good,  and  the  form 
of  good  is  truth  —  as  was  just  now  said.  Since  man  with 
such  difficulty  distinguishes  between  those  two,  therefore 
he  does  not  know  what  is  the  esse  of  his  life,  and  that  it  is 
good,  and  not  truth  only  so  far  as  it  exists  from  good. 
Good  pertains  to  the  will,  and  the  will  is  that  which  a  man 
loves,  therefore  truth  does  not  become  the  esse  of  man's 
life  until  he  loves  it,  and  when  he  loves  it  does  it.  But 
truth  pertains  to  the  understanding,  the  office  of  which  is 
to  think,  and  when  man  thinks  it,  he  can  talk  about  it. 
Moreover  it  is  possible  to  understand  and  think  truth  with- 
out willing  and  doing  it,  but  when  it  is  without  willing,  then 
it  is  not  appropriated  to  the  life  of  the  man,  because  it  has 
not  in  it  the  esse  of  his  life.  It  is  because  of  man's  igno- 
rance of  this,  that  he  attributes  to  faith  the  all  of  salvation, 
and  scarce  anything  to  charity,  when  yet  faith  derives  its 
esse  of  life  from  charity,  as  truth  from  good.  Moreover  3 
all  good  with  man  is  formed  by  truth,  for  good  flows  in 
by  an  internal  way  from  the  Lord,  and  truth  enters  by  an 
external  way ;  and  they  unite  in  marriage  in  the  internal 
man,  but  in  one  way  with  the  spiritual  man  and  angel,  and 
in  another  way  with  the  celestial  man  and  angel.  With  the 
spiritual  man  and  angel  the  marriage  is  effected  in  the 
intellectual,  but  in  the  celestial  man  and  angel  in  the  vol- 
untary part.  The  external  way,  by  which  truth  enters,  is 
through  hearing  and  sight  into  the  understanding  ;  but  the 
internal  way,  by  which  good  flows  in  from  the  Lord,  is 
through  his  inmost  into  the  will  —  see  what  was  shown  in 
the  passages  cited  above  (n.  9596).  From  this  it  is  plain 
that  the  celestial  goods  signified  by  bread,  cakes,  and 
wafers  unleavened,  exist  by  the  Divine  truth  proceeding 
from  the  Divine  good  of  the  Lord,  and  that  this  is  meant 
by  "  of  fine  flour  of  wheat  thou  shall  make  them."  Since 


26 


EXODUS. 


[No.  9995, 


this  is  so,  all  the  bread  offerings,  which  were  variously  pre- 
pared, were  made  of  fine  flour  mingled  with  oil  (Lev.  ii. 
I  to  the  end;  vi.  13-16:   Num.  vii.  13,  and  following 

4  verses;  xv.  2-15  ;  xxviii.  11-15).  That  fine  flour,  and  also 
meal,  is  truth  which  is  from  good,  is  evident  from  the  fol- 
lowing passages  :  Thou  didst  eat  fine  flour,  honey,  and  oil, 
whence  thou  becamest  beautiful  exceedingly  (Ezek.  xvi.  13). 
This  is  said  of  Jerusalem,  by  which  is  there  meant  the 
Ancient  Church ;  fine  flour  is  truth  from  the  good  of  that 
church,  honey  is  its  enjoyment,  oil  is  the  good  of  love,  and 
to  eat  is  to  appropriate ;  therefore  it  is  said  thou  becamest 

5  beautiful,  for  spiritual  beauty  is  from  truths  and  goods.  In 
Hosea  :  //  hath  no  standing  corn,  the  blade  shall  yield  no 
meal;  if  so  be  it  yield,  strangers  shall  swallow  it  up 
(viii.  7) — where  standing  corn  is  the  truth  of  faith  from 
good  in  conception  (n.  9146)  ;  the  blade  shall  yield  no 
meal,  is  barrenness,  because  there  is  no  truth  from  good  ; 
the  strangers  who  shall  swallow  it  up  are  falsities  from  evil 

6  which  will  consume.  In  the  First  Book  of  Kings :  The 
woman  of  Zidon  in  Zarephath  said  to  Elijah  that  she  had 
nothing  of  which  to  make  a  cake,  but  a  handful  of  meal  in 
the  barrel,  and  a  little  oil  in  the  cruse ;  Elijah  said  that  she 
should  make  for  him  a  cake  first,  and  the  cask  of  meal 
would  not  be  consumed,  and  the  cruse  of  oil  would  not 
fail  —  which  also  came  to  pass  (xvii.  12-15).  meal  is 
here  signified  the  truth  of  the  church,  and  by  oil  its  good, 
for  by  the  woman  in  Zidon  is  represented  the  church  which 
is  in  knowledges  of  truth  and  good,  and  by  Elijah  the 
prophet  the  Lord  as  to  the  Word  ;  hence  it  is  plain  what 
this  miracle  involves,  for  all  miracles  in  the  Word  involve 
such  things  as  are  of  the  church  (n.  7337,  8364,  9086). 
And  thus  it  is  plain  what  is  signified  by  the  barrel  of  meal 
not  being  consumed,  and  the  cruse  of  oil  not  failing,  if  the 
woman  made  a  cake  of  what  little  she  had  for  Elijah  first, 
and  for  her  son  afterward.  That  woman  stands  for  the 
church  may  be  seen  above  (n.  252,  253)  ;  Zidon  for  the 


No.  9996.]  CHAPTER  XXIX.  VER.    I  -  3. 


27 


knowledges  of  truth  and  good  (n.  1201)  ;  and  Elijah  for 
the  Lord  as  to  the  Word  (n.  2762,  5247).  In  Isaiah  :  O  7 
daughter  of  Babylon  .  .  .  take  the  millstones  and  grind 
meal  (xlvii.  i,  2) — where  the  daughter  of  Babylon  is  those 
in  the  church  who  are  in  a  holy  external,  but  in  a  profane 
internal ;  to  grind  meal  is  to  select  from  the  sense  of  the 
letter  of  the  Word  that  which  serves  to  confirm  the  evils  of 
self-love  and  the  love  of  the  world,  which  evil  is  profane  ; 
to  grind  is  to  select,  and  also  to  explain  in  favor  of  those 
loves;  and  meal  is  truth  serving  (n.  4335).  From  this  it 
is  plain  what  is  meant  by  grinding,  consequently  what  by 
being  ground  —  as  in  Jeremiah  :  Princes  were  hanged  up  by 
their  hand,  the  faces  of  elders  were  not  honoured.  The 
young  men  were  carried  away  to  grind  (Lam.  v.  12,  13). 
And  in  Moses  :  Moses  took  the  calf  which  they  had  made,  8 
and  burnt  it  with  fire,  and  ground  it  to  potvder,  then  he 
strewed  it  upon  the  faces  of  the  waters  and  made  the  sons 
of  Israel  to  drink  (Exod.  xxxii.  20:  Deut.  ix.  21).  And 
in  Matthew  :  Then  two  men  shall  be  in  the  field,  one  shall 
be  taken,  the  other  left;  two  women  shall  be  grinding  at  the 
mill,  one  shall  be  taken,  the  other  left  (xxiv.  40,  41).  Hence 
it  is  plain  what  is  meant  by  grinding,  that  in  a  good  sense 
it  is  selecting  truths  from  the  Word  and  explaining  them  to 
serve  good,  and  in  a  bad  sense  to  serve  evil  (n.  7780)  ; 
whence  also  it  is  evident  what  is  signified  by  that  which  is 
ground,  consequently  by  meal  and  fine  flour. 

9996.  And  thou  shall  put  them  upon  one  basket.  That 
this  signifies  the  sensual  in  which  those  things  are,  is  evident 
from  the  signification  of  a  basket,  as  the  sensual.  That  a 
basket  is  the  sensual  is  because  the  sensual  is  the  outmost 
of  the  life  of  man,  and  in  the  outmost  are  stored  up  all 
interiors  in  order  (see  n.  9828,  9836)  ;  and  by  vessels  of 
every  kind  in  the  Word  are  signified  externals  wherein  are 
interiors  (n.  3079).  This  is  why  it  is  said  that  the  bread, 
cakes,  and  wafers  unleavened  should  be  put  into  a  basket, 
and  should  be  brought  in  a  basket.    That  the  sensual  with 


28 


EXODUS. 


[No.  9996. 


man  is  the  outmost  of  his  life  may  be  seen  above  (n.  9212, 
9216).  But  this  is  as  follows:  there  are  two  things  with 
man  which  constitute  his  life,  the  intellectual  and  the  vol- 
untary ;  the  outmost  of  the  intellectual  is  called  sensual 
knowledge,  and  the  outmost  of  the  voluntary  is  called  sen- 
sual enjoyment ;  sensual  knowledge,  which  is  the  outmost 
of  the  intellectual,  is  imbibed  through  two  senses,  hearing 
and  seeing ;  and  sensual  enjoyment,  which  is  the  outmost 
of  the  voluntary,  is  imbibed  also  through  two  senses,  tast- 
ing and  touching.  The  outmost  of  the  perception  of  both 
2  is  smelling.  Sensual  knowledge,  which  is  the  outmost  of 
the  intellectual,  is  meant  in  the  Word  by  a  bowl  or  cup, 
for  the  wine  which  is  therein,  or  the  water,  is  the  truths 
which  are  of  the  intellectual  part ;  but  the  sensual  enjoy- 
ment, which  is  the  outmost  of  the  voluntary,  is  meant  in 
the  Word  by  a  basket ;  and  since  the  outmost  contains  all 
interiors,  therefore  also  the  interiors  are  meant  by  those 
vessels — by  a  bowl  or  cup  intellectual  truths,  and  in  the 
opposite  sense  falsities,  and  by  a  basket  voluntary  goods, 
and  in  the  opposite  sense  evils ;  for  goods  pertain  to  the 
will,  and  truths  to  the  understanding.  That  bowls  or  cups 
are  intellectual  truths  in  the  complex  may  be  seen  above 
(n.  5120,  9557)  ;  and  that  baskets  are  voluntary  goods  in 
the  complex  (n.  5144).  Whether  we  speak  of  voluntary 
goods  or  of  celestial  goods,  it  is  the  same,  and  so  whether 
we  speak  of  intellectual  truths  or  of  spiritual  truths.  That 
the  things  which  were  placed  in  the  basket  signify  celestial 
goods  may  be  seen  just  above  (n.  9992-9994)  ;  and  since 
the  sensual  is  their  outmost,  and  thereby  contains  all,  there- 
fore it  is  said  that  all  these  things  should  be  put  into  a 
basket. 

9997.  And  bring  them  in  ihe  basket.  That  this  signifies 
thus  the  presence  of  all,  is  evident  from  the  signification  of 
bringing,  as  conjunction  and  presence  (see  n.  9378)  ;  and 
from  that  of  basket,  as  the  sensual  containing  all  —  of  which 
just  above  (n.  9996). 


No.  9999.]  CHAPTER  XXIX.  VER.  4-9. 


29 


9998.  And  the  bullock  and  the  two  rams.  That  this  sig- 
nifies the  natural  or  external  of  man,  and  his  spiritual  or 
internal,  which  are  to  be  purified,  is  evident  from  the  signi- 
fication of  the  bullock,  as  the  natural  or  external  of  man, 
which  is  to  be  purified  (see  n.  9990),  and  from  that  of  the 
rams,  as  the  spiritual  or  internal  of  man,  which  is  to  be 
purified  (n.  9991). 

9999.  Verses  4-9.  And  Aaron  and  his  sous  thou  shalt 
cause  to  draw  near  unto  the  door  of  the  tent  of  meeting, 
and  shalt  wash  them  with  waters.  And  thou  shalt  take 
the  garments,  and  shalt  invest  Aaron  with  the  tunic,  and  the 
robe  of  the  ephod,  and  the  ephod,  and  the  breastplate,  and 
gird  him  with  the  girdle  of  the  ephod.  And  thou  shalt  set 
the  mitre  upon  his  head,  and  put  the  crown  of  holiness  upon 
the  mitre.  And  thou  shalt  take  the  oil  of  anointing,  and 
pour  it  upon  his  head,  and  anoint  him.  And  his  sons  thou 
shalt  cause  to  draw  near,  and  invest  them  with  tunics. 
And  thou  shalt  gird  them  with  a  girdle,  Aaron  and  his  sons, 
and  shalt  bind  headtires  on  them,  and  the  priesthood  shall 
be  to  them  for  a  statute  of  an  age :  and  thou  shalt  fill  the 
hand  of  Aaron  and  the  hand  of  his  sons.  "And  Aaron 
and  his  sons"  signifies  the  Lord  as  to  Divine  good  and  as 
to  Divine  truth  thence ;  "  thou  shalt  cause  to  draw  near 
unto  the  door  of  the  tent  of  meeting"  signifies  the  con- 
junction of  both  in  heaven;  "and  shalt  wash  them  with 
waters"  signifies  purification  by  the  truths  of  faith.  "And 
thou  shalt  take  the  garments,  and  shalt  invest  Aaron  "  sig- 
nifies the  representation  of  the  spiritual  kingdom  of  the 
Lord;  "with  the  tunic"  signifies  the  inmost  of  that  king- 
dom; "and  the  robe  of  the  ephod"  signifies  the  middle 
of  that  kingdom  ;  "and  the  ephod"  signifies  its  outmost; 
"and  the  breastplate "  signifies  Divine  truth  shining  forth 
from  the  Divine  good  of  the  Lord.  "And  thou  shalt  set 
the  mitre  upon  his  head "  signifies  the  Divine  wisdom  ; 
"and  put  the  crown  of  holiness  upon  the  mitre"  signifies 
the  Divine  Human  of  the  Lord.    "And  thou  shalt  take  the 


30 


EXODUS. 


[No.  9999. 


oil  of  anointing"  signifies  a  representative  of  inauguration 
into  Divine  good;  "and  pour  it  upon  his  head,  and  anoint 
him "  signifies  a  representative  of  the  Divine  good  in  the 
Lord  as  to  the  whole  Human.  "And  his  sons  thou  shalt 
cause  to  draw  near"  signifies  the  conjunction  of  Divine 
truth  proceeding  from  the  Divine  good  of  the  Lord;  "and 
invest  them  with  tunics"  signifies  a  representative  of  the 
Divine  spiritual  proceeding.  "And  thou  shalt  gird  them 
with  a  girdle"  signifies  the  bond  of  conjunction  that  all 
things  may  be  kept  in  connection,  and  hence  in  heavenly 
form;  "Aaron  and  his  sons"  signifies  the  Lord  as  to 
Divine  good  and  Divine  truth  thence  proceeding;  "and 
shalt  bind  headtires  on  them"  signifies  inteUigence  from 
wisdom;  "and  the  priesthood  shall  be  to  them"  signifies 
the  Lord  as  to  the  work  of  salvation  in  successive  order ; 
"for  a  statute  of  an  age"  signifies  according  to  eternal 
laws  of  order ;  "  and  thou  shalt  fill  the  hand  of  Aaron  and 
the  hand  of  his  sons"  signifies  a  representative  of  the 
Divine  power  of  the  Lord  by  Divine  truth  from  Divine 
good. 

10000.  And  Aaron  and  his  sons.  That  this  signifies 
the  Lord  as  to  Divine  good  and  Divine  truth  thence,  is 
evident  from  the  representation  of  Aaron,  as  the  Lord  as 
to  Divine  good  (see  n.  9806)  ;  and  from  the  representa- 
tion of  his  sons,  as  the  Lord  as  to  Divine  truth  thence 
(n.  9807). 

1 000 1.  Thou  shalt  cause  to  draw  near  unto  the  door  of 
the  tent  0/  meeting.  That  this  signifies  the  conjunction  of 
both  in  heaven,  is  evident  from  the  signification  of  causing 
to  draw  near,  as  presence  and  conjunction  (see  n.  9997), 
here  the  conjunction  of  Divine  good  and  Divine  truth  from 
the  Lord  in  heaven ;  from  the  signification  of  the  door,  as 
introduction  (n.  8989)  ;  and  from  the  representation  of 
the  tent  of  meeting,  as  heaven  (n.  9457,  9481,  9485,  9963). 
That  the  bullock,  the  rams,  the  bread,  the  cakes,  and  the 
wafers  unleavened  in  tlie  basket,  and  Aaron  with  his  sons, 


No.  10003.]  CHAPTER  XXIX.  VER.  4-9. 


31 


were  to  be  presented  at  the  door  of  the  tent  of  meeting, 
and  Aaron  and  his  sons  were  there  to  be  invested  with 
garments  and  anointed,  and  the  things  mentioned  were  to 
be  there  offered  upon  the  altar,  was  because  the  place 
where  was  the  door  of  the  tent  of  meeting  represented  the 
marriage  of  Divine  good  with  Divine  truth.  For  by  the 
altar,  which  also  was  set  at  the  door  of  the  tent,  was  rep- 
resented the  Lord  as  to  Divine  good,  and  by  the  tent  of 
meeting  was  represented  the  Lord  as  to  Divine  truth ; 
hence  by  the  place  at  the  door  of  the  tent  was  repre- 
sented the  conjunction  of  good  and  of  truth,  which  con- 
junction is  called  the  heavenly  marriage.  That  by  the 
altar  of  burnt  offering  was  represented  the  Lord  as  to 
Divine  good  may  be  seen  above  (n.  9964)  ;  and  by  the 
tent  of  meeting  the  Lord  as  to  Divine  truth  (n.  9963). 
That  the  altar  was  there  placed  is  evident  in  Moses  :  And 
Moses  set  the  altar  of  burnt  offering  at  the  door  of  the  tent 
(Exod.  xl.  29).  That  the  conjunction  of  good  and  truth 
is  the  heavenly  marriage  and  that  it  is  heaven,  may  be 
seen  above  (n.  2173,  2508,  2618,  2803,  3004,  3132,  3952, 
4434,  6179).  From  this  it  is  now  plain  that  by  causing 
Aaron  and  his  sons  to  draw  near  to  the  door  of  the  tent  of 
meeting,  is  signified  the  conjunction  of  both,  namely,  of 
Divine  good  and  Divine  truth  from  the  Lord  in  heaven. 

10002.  And  shalt  wash  them  with  waters.  That  this 
signifies  purification  by  the  truths  of  faith,  is  evident  from 
the  signification  of  washing  with  waters,  as  purification  by 
the  truths  of  faith  (see  n.  3147,  5954,  9088)  ;  that  all 
purification  and  regeneration  are  effected  by  the  truths  of 
faith,  see  above  (n.  2799,  7044,  8635-8640,  8772)  ;  and 
that  waters  are  the  truths  of  faith  (n.  739,  2702,  3058, 
3424,  4976,  7307,  8568). 

10003.  ^'"^^  thou  shalt  take  the  garments,  and  shalt 
invest  Aaron.  That  this  signifies  a  representative  of  the 
spiritual  kingdom  of  the  Lord  is  evident  from  the  significa- 
tion of  the  garments  of  Aaron,  as  a  representative  of  the 
spiritual  kingdom  of  the  Lord  (see  n.  9814). 


32 


EXODUS. 


[No.  10004. 


10004.  Wi/h  the  tunic.  That  this  signifies  the  inmost 
of  that  kingdom,  is  evident  from  the  signification  of  the 
tunic  with  which  Aaron  was  clothed,  as  the  Divine  spiritual 
immediately  proceeding  from  the  Divine  celestial,  thus  the 
inmost  of  the  spiritual  kingdom  (see  n.  9826,  9942). 

10005.  the  robe  of  the  ephod.  That  this  signifies 
the  middle  of  that  kingdom,  is  evident  from  the  significa- 
tion of  the  robe,  as  the  Divine  spiritual  mediately  proceed- 
ing from  the  Divine  celestial,  thus  the  middle  of  the  spiri- 
tual kingdom  (see  n.  9825).  It  is  called  the  robe  of  the 
ephod  because  the  robe  belonged  to  the  ephod ;  it  was 
also  distinguished  from  the  tunic  by  the  girdle ;  for  there 
were  two  girdles,  one  in  common  for  the  ephod  and  the 
robe  together,  the  other  for  the  tunic  alone,  which  signified 
that  those  things  of  the  spiritual  kingdom  which  were  rep- 
resented by  the  tunic  were  distinct  from  those  which  were 
represented  by  the  robe  and  the  ephod  together.  The 
girdle  signifies  the  common  bond  by  which  interior  things 
are  held  in  connection  (n.  9828),  and  also  by  which  one  is 

2  separated  from  the  other  (n.  9944).  It  is  with  them  as 
follows  :  there  are  three  things  that  follow  in  order,  which 
three  in  heaven  are  called  the  celestial,  the  spiritual,  and 
the  natural  thence.  The  celestial  is  the  good  of  love  to 
the  Lord,  the  spiritual  is  the  good  of  charity  toward  the 
neighbor,  and  the  natural  thence  is  the  good  of  faith.  The 
celestial  which  is  the  good  of  love  to  the  Lord  constitutes 
the  inmost  or  third  heaven,  the  spiritual  which  is  the 
good  of  charity  toward  the  neighbor  constitutes  the  middle 
or  second  heaven,  and  the  natural  thence  which  is  the 
good  of  faith  constitutes  the  outmost  or  first  heaven. 
Since  the  garments  of  Aaron  represented  the  spiritual  king- 
dom of  the  Lord  (n.  9814),  it  is  plain  from  what  has  been 
said  what  the  tunic  represented,  and  the  robe,  and  the 
ephod — namely,  the  tunic  represented  the  uniting  medium 
of  the  spiritual  kingdom  with  the  celestial  kingdom,  and 
therefore  it  was  distinguished  by  the  girdle  from  the  robe 


No.  10005.]       CHAPTER  XXIX.  VER.  4-9. 


33 


and  ephod,  which  represented  the  internal  and  external 
spiritual  kingdom.  Concerning  the  tunic  see  what  has 
been  said  above  (n.  9826,  9942),  and  of  the  robe  (see 
n.  9825),  and  the  ephod  (n.  9824).  An  idea  of  this  may  3 
also  be  had  from  what  has  been  before  said  of  the  tent  of 
meeting,  by  which  was  represented  heaven  wherein  the 
Lord  is ;  by  its  inmost  where  was  the  ark  of  the  Testimony 
was  represented  the  inmost  or  third  heaven,  by  the  dwell- 
ing which  was  without  the  veil  was  represented  the  middle 
or  second  heaven,  and  by  the  court  the  first  or  outmost 
heaven ;  thus  also  the  celestial,  the  spiritual,  and  the 
natural  therefrom  ;  but  the  uniting  medium  of  the  inmost 
and  middle  heaven  was  represented  by  the  veil  between 
the  holy  and  the  holy  of  holies,  in  like  manner  as  by 
the  tunic  upon  Aaron  —  concerning  the  inmost  of  the  tent 
where  the  ark  was,  see  above  (n.  9485)  ;  also  concerning 
the  dwelling  which  was  without  the  veil  (n.  9594,  9632), 
the  court  (n.  9741),  and  the  veil,  as  the  uniting  medium 
of  the  inmost  and  middle  heaven  (n.  9670,  9671).  A  still  4 
better  idea  of  this  may  be  conceived  from  the  correspond- 
ence of  man  with  the  heavens,  in  that  there  is  a  corre- 
spondence of  all  things  in  man  with  all  things  in  the 
heavens  —  see  what  has  been  above  shown  at  the  close  of 
several  chapters.  The  head  of  man  corresponds  to  the 
inmost  or  third  heaven  where  celestial  good  is ;  the  breast 
as  far  as  to  the  loins  corresponds  to  the  middle  or  second 
heaven  where  spiritual  good  is  ;  and  the  feet  correspond  to 
the  outmost  or  first  heaven  where  natural  good  is ;  but  the 
neck  from  correspondence  is  the  uniting  medium  of  the 
inmost  heaven  and  the  middle  (n.  9913,  9914),  in  like 
manner  as  the  veil  in  the  tent ;  for  all  representatives  in 
nature  relate  to  the  human  form,  and  have  signification 
according  to  their  relation  to  it  (n.  9496).  From  this  it 
may  now  be  evident  why  the  tunic  was  distinguished  by 
the  girdle  from  the  robe  and  the  ephod,  and  also  why  the 
robe  is  called  the  robe  of  the  ephod. 


34 


EXODUS. 


[No.  10006. 


10006.  And  the  ephod.  That  this  signifies  its  outmost, 
namely,  of  the  spiritual  kingdom,  is  evident  from  the  sig- 
nification of  the  ephod,  as  the  outmost  of  the  spiritual 
kingdom  (see  n.  9824). 

10007.  -^^^  ^^^^  breastplate .  That  this  signifies  Divine 
truth  shining  forth  from  the  Divine  good  of  the  Lord,  is 
evident  from  what  was  shown  above  concerning  the  breast- 
plate (n.  9823,  9863-9873,  9905). 

10008.  And  thou  shalt  set  the  mitre  upon  his  head. 
That  this  signifies  Divine  wisdom,  is  evident  from  the  sig- 
nification of  the  mitre,  as  intelligence,  and  when  concern- 
ing the  Lord,  Who  is  represented  by  Aaron,  as  Divine 
wisdom  (see  n.  9827). 

10009.  And  put  the  crown  of  holiness  upon  the  mitre. 
That  this  signifies  the  Divine  Human  of  the  Lord,  is  evi- 
dent from  what  was  said  above  (n.  9930,  9931),  concern- 
ing the  plate  of  gold,  on  which  was  engraved  Holiness  to 
Jehovah,  which  is  here  called  the  crown  of  holiness. 

1 00 10.  And  thou  shalt  take  the  oil  of  anointing.  That 
this  signifies  the  representative  of  Divine  good  in  the 
Lord,  is  evident  from  the  signification  of  oil,  as  the  good 
of  love,  and  in  the  supreme  sense  the  Divine  good  of  the 
Divine  love  in  the  Lord ;  and  from  the  signification  of 
anointing,  as  inauguration  to  represent  that  good  (see 
n.  9474,  9954)- 

1001 1.  And  pour  it  upon  his  head,  and  anoint  him. 
That  this  signifies  a  representative  of  the  Divine  good  in 
the  Lord  as  to  the  whole  Human,  is  evident  from  the  signi- 
fication of  pouring  oil  upon  Aaron's  head,  as  the  Divine 
good  upon  the  whole  Human  of  the  Lord  —  for  by  oil  is 
signified  Divine  good  (see  n.  4582,  9474),  by  Aaron  the 
Lord  as  to  Divine  good  (n.  9806),  and  by  the  head  the 
whole  Human  ;  and  from  the  signification  of  anointing,  as 
representative  of  this  thing  (n.  9474,  9954).  The  head  is 
the  whole  Human  or  the  whole  man  because  from  the  head 
descends  all  of  the  man,  for  the  body  is  a  derivation  thence, 


No.  lOOII.]       CHAPTER  XXIX.   VER.  4-9. 


35 


therefore  also  what  man  thinks  and  wills,  which  is  done  in 
the  head,  is  presented  in  effect  in  the  body.  The  head  is 
as  the  supreme  or  inmost  in  the  heavens,  which  descends 
and  flows  into  the  heavens  that  are  beneath  and  produces 
and  extends  \_derivai']  them.  Therefore  also  the  head 
with  man  corresponds  to  the  inmost  heaven,  the  body  as 
far  as  the  loins  to  the  middle  heaven,  and  the  feet  to  the 
outmost  or  lowest  heaven.  In  fine,  what  is  inmost  is 
in  the  derivatives  the  only  thing  which  essentially  lives. 
Hence  it  is  plain  that  the  Divine,  because  it  is  the  inmost 
of  all,  or  what  is  the  same,  the  supreme  of  all,  is  that  alone 
from  which  is  the  life  of  all,  and  therefore  so  far  as  man 
receives  from  the  Divine,  so  far  he  lives.  Moreover  the  oil 
with  which  the  priest  was  anointed  flowed  down  from  the 
crown  of  the  head  even  to  the  body,  as  may  be  evident 
from  David  :  Like  the  precious  oil  upon  the  head  coming 
down  upon  the  beard  of  Aaron,  that  comes  down  upon  the 
border  of  his  gartnent  (Ps.  cxxxiii.  2)  ;  and  in  Matthew  : 
A  woman  poured  an  alabaster  cruse  of  ointment  upon  the 
head  of  Jesus  as  He  lay,  and  Jesus  said,  She  hath  pou7-ed 
the  ointment  upon  My  body  for  My  burial  (xxvi.  7,  12)  ; 
and  in  Mark  :  There  came  a  woman  having  an  alabaster 
cruse  of  ointment  of  spikenard  very  precious,  and  breaking 
the  cruse  she  poured  it  over  the  head  of  Jesus  .  .  .  and 
Jesus  said  .  .  .  She  has  come  beforehand  to  anoint  My 
body  for  the  burying  (xiv.  3,  8).  Hence  also  it  is  plain 
that  anointing  the  head  is  anointing  the  whole  body.  That 
by  the  head  is  meant  the  whole  man  is  also  evident  from 
several  passages  in  the  Word — as  in  Isaiah  :  The  redeemed 
of  Jehovah  shall  return,  and  shall  come  with  singing  unto 
Zion  ;  and  everlasting  joy  shall  be  upon  their  heads  (xxxv. 
10).  And  in  Moses  :  The  precious  things  of  the  fruits  of 
the  sun  .  .  .  for  the  chief  things  of  the  mountains  of  the 
east  .  .  .  and  for  the  precious  things  of  the  earth  .  .  . 
upon  the  head  of  Joseph  and  upon  the  crown  of  the  head  of 
a  Nazirite  from  his  brethren  (Deut.  xxxiii.  14-16).  And 


36 


EXODUS. 


[No,  looii. 


in  Jeremiah :  The  storm  of  Jehovah  .  .  .  shall  rush  upon 
the  head  of  the  wicked  (xxx.  23).  And  in  Ezekiel :  I  will 
bring  their  way  upon  their  own  head  (xi.  21  ;  xvi.  43  ;  xxii, 
31 :  Joel  iv.  4,  7  :  Obad.  15).  Again  in  Ezekiel :  Woe  to 
the  womeji  that  .  .  .  make  kerchiefs  upon  the  head  of  every 
stature  to  hunt  souls  (xiii.  18).  And  in  David  :  God  shall 
crush  the  head  .  .  .  the  hairy  scalp  (Ps.  Ixviii.  21.)  From 
this  it  is  now  plain  that  by  the  head  is  signified  the  whole 
man,  and  thus  that  by  pouring  oil  upon  the  head  of  Aaron 
is  signified  the  Divine  good  in  the  Lord  upon  the  whole 
Human.  That  the  Lord  when  He  was  in  the  world  made 
Himself  Divine  truth,  and  when  He  departed  out  of  the 
world  made  Himself  Divine  good,  may  be  seen  in  what  is 
cited  above  (n.  9315,  9199). 

10012.  And  his  sons  thou  shall  cause  to  draw  near. 
That  this  signifies  the  conjunction  of  Divine  truth  proceed- 
ing from  the  Divine  good  of  the  Lord,  is  evident  from  the 
representation  of  the  sons  of  Aaron,  as  Divine  truth  pro- 
ceeding from  the  Divine  good  of  the  Lord  (see  n.  9807)  ; 
and  from  the  signification  of  causing  to  draw  near,  as  con- 
junction (n.  9806, loooi). 

100 1 3.  And  invest  them  with  tunics.  That  this  signifies 
a  representative  of  the  Divine  spiritual  proceeding,  is  evi- 
dent from  the  signification  of  the  tunics  which  were  for  the 
sons  of  Aaron,  as  Divine  truth  proceeding  from  the  Divine 
spiritual,  which  is  represented  by  the  tunic  of  Aaron  (see 
n.  9947). 

100 1 4.  And  thou  shall  gird  them  with  a  girdle.  That 
this  signifies  the  bond  of  conjunction  that  all  things  may 
be  kept  in  connection,  and  hence  in  heavenly  form,  is  evi- 
dent from  the  signification  of  the  girdle,  as  an  external 
bond  holding  together  all  the  truths  and  goods  of  faith  in 
connection  and  in  form  (see  n.  9341,  9828,  9837,  9944). 

10015.  Aaron  and  his  sons.  That  this  signifies  the  Lord 
as  to  Divine  good  and  Divine  truth  thence  proceeding,  is 
evident  from  the  representation  of  Aaron,  as  the  Lord  as 


No.  IOOI7.]       CHAPTER  XXIX.   VER.  4-9. 


37 


to  Divine  good  (see  n.  9806)  ;  and  from  the  representation 
of  the  sons  of  Aaron,  as  the  Lord  as  to  Divine  truth  thence 
proceeding  (n.  9807). 

10016.  And  shall  bind  headtires  on  them.  That  this 
signifies  intelligence  from  wisdom,  is  evident  from  the  sig- 
nification of  headtires,  as  intelligence  from  wisdom  (see 
n.  9949). 

looi  7.  And  the  priesthood  shall  be  to  them.  That  this 
signifies  the  Lord  as  to  the  work  of  salvation  in  successive 
order,  is  evident  from  the  signification  of  the  priesthood, 
as  a  representative  of  the  Lord  as  to  all  the  work  of  salva- 
tion (see  n.  9809).  It  is  in  successive  order  because  the 
priesthood  of  the  sons  of  Aaron  is  here  treated  of,  and  by 
his  sons  are  represented  those  things  which  proceed,  thus 
which  succeed  in  order  (n.  9807.)  This  is  as  follows  :  the 
priesthood  which  is  represented  by  Aaron  is  the  work  of 
salvation  of  those  who  are  in  the  celestial  kingdom  of  the 
Lord,  which  kingdom  is  properly  understood  in  the  Word 
by  the  kingdom  of  priests  ;  but  the  priesthood  which  is 
represented  by  the  sons  of  Aaron  is  the  work  of  salvation 
of  those  who  are  in  the  spiritual  kingdom  of  the  Lord,  next 
proceeding  from  His  celestial  kingdom.  Hence  by  the 
priesthood  is  here  meant  the  Lord's  work  of  salvation  in 
successive  order ;  but  the  priesthood  which  is  represented 
by  the  Levites,  is  the  Lord's  work  of  salvation  again  pro- 
ceeding from  the  former.  There  are  three  things  which  2 
succeed  in  order,  the  celestial  which  is  the  good  of  love  to 
the  Lord  ;  the  spiritual  which  is  the  good  of  charity  toward 
the  neighbor  ;  and  the  natural  thence  which  is  the  good  of 
faith.  And  because  there  are  these  three  succeeding  in 
order,  there  are  also  three  heavens,  and  in  them  goods  in 
that  order.  The  work  of  salvation  of  those  who  are  in 
celestial  good  is  represented  by  the  priesthood  of  Aaron ; 
but  the  work  of  salvation  of  those  who  are  in  spiritual  good 
is  represented  by  the  priesthood  of  the  sons  of  Aaron  ;  and 
the  work  of  salvation  of  those  who  are  thence  in  natural 


38 


EXODUS. 


[No.  1 00 1 7. 


good  is  represented  by  the  priesthood  of  the  Levites.  And 
since  what  succeeds  in  order  proceeds  from  the  good  of 
love  to  the  Lord,  which  is  represented  by  Aaron  and  his 
priesthood,  therefore  it  is  said  of  the  Levites  that  they 
should  be  given  to  Aaron,  for  what  proceeds  is  of  that  from 
which  it  proceeds,  since  the  things  proceeding  or  succes- 
sive derive  their  quality  from  that  from  which  they  pro- 
ceed, according  to  what  was  said  just  above  (n.  looii). 
That  the  Levites  were  given  to  Aaron  and  his  sons  that 
they  might  perform  the  ministry  of  the  priesthood  under 
them,  may  be  seen  in  the  third  chapter  of  Numbers. 

1 00 1 8.  For  a  statute  of  an  age.  That  this  signifies 
according  to  the  eternal  laws  of  order,  is  evident  from  the 
signification  of  a  statute,  as  a  law  of  order  (see  n.  7884, 
7995,  8357)  ;  and  from  the  signification  of  being  of  an 
age,  as  eternal. 

10019.  "^^^  shalt  fill  the  hand  of  Aaron  and  the 
hand  of  his  sons.  That  this  signifies  inauguration  to 
represent  the  Divine  power  of  the  Lord  by  Divine  truth 
from  Divine  good,  is  evident  from  the  signification  of  fill- 
ing the  hand,  as  inaugurating  to  represent  the  Lord  as  to 
Divine  truth  from  the  Divine  good,  and  the  power  thence. 
There  were  two  things  by  which  inauguration  into  the 
priesthood  was  effected,  anointing  and  filling  the  hand  ;  by 
anointing  was  effected  inauguration  to  represent  the  Lord 
as  to  Divine  good,  for  the  oil  by  which  anointing  was  done 
signifies  the  good  of  love  (see  n.  looii)  ;  and  by  filling 
the  hand  was  eff'ected  inauguration  to  represent  the  Lord 
as  to  Divine  truth  from  Divine  good,  and  so  as  to  power. 
For  by  the  hand  is  signified  power  (n.  878,  4931-4937, 
5327,  5328,  6947,  701 1,  7188,  7189,  7518,  7673,  8050, 
8069,  8153)  ;  and  hand  is  predicated  of  truth  which  is 
from  good  (n.  3091,  3563,  4931,  8281,  9025),  since  all 
power  is  of  truth  from  good  (n.  5623,  6344,  6423,  6948, 
8200,  8304,  9327,  9410,  9639,  9643).  And  because  the 
head  and  the  whole  body  exercise  their  power  by  the 


No.  10019.]       CHAPTER  XXIX.   VER.  4-9. 


39 


hands,  and  power  is  the  activity  of  life  with  man,  therefore 
by  hand  is  also  signified  whatever  pertains  to  man,  thus  the 
man  himself  so  far  as  acting  (n.  9133)  ;  from  which  may 
be  evident  what  is  signified  by  filling  the  hand.  That  the 
Lord  alone  has  all  power,  and  that  an  angel,  spirit,  or  man 
has  none  at  all,  save  what  is  from  the  Lord,  may  be  seen 
above  (n.  8200,  8281,  9327,  9410,  9639).  By  those  two 
things,  anointing  and  filling  the  hand,  inauguration  into 
the  priesthood  was  effected,  because  all  things  whatsoever 
that  are  and  exist  in  the  heavens  and  in  the  earths  have 
reference  to  good  and  to  truth.  How  the  filling  of  the 
hand  was  effected  is  described  in  this  chapter  (verses  9-36), 
and  also  in  Leviticus  (viii.  22  to  the  end).  It  was  effected 
by  the  second  ram,  which  is  therefore  called  the  ram  of 
infillings.  The  process  of  infilling  was,  that  the  ram  should 
be  slain,  that  some  of  his  blood  should  be  put  upon  the  tip 
of  the  right  ear,  the  thumb  of  the  right  hand,  and  the  great 
toe  of  the  right  foot,  of  Aaron  and  his  sons ;  that  some  of 
the  blood  from  the  altar  and  of  the  oil  of  anointing  should 
be  sprinkled  upon  Aaron  and  upon  his  sons  and  upon  their 
garments  ;  that  the  fat,  the  tail,  the  fat  of  the  intestines,  the 
caul  of  the  liver,  the  kidneys  and  their  fat,  and  the  right 
shoulder,  of  that  rara,  also  the  bread,  the  cakes,  and  the 
wafers  unleavened  from  the  basket,  should  be  put  upon  the 
palms  of  Aaron  and  his  sons,  and  should  be  waved,  and 
afterward  be  burnt  upon  the  burnt  offering  of  the  first  ram  ; 
that  the  breast  after  it  was  waved  and  the  left  shoulder 
should  be  for  Aaron  and  his  sons,  and  the  flesh  baked  in 
the  holy  place  and  the  bread  remaining  in  the  basket 
should  be  eaten  by  them  at  the  door  of  the  tent  of  meet- 
ing. This  was  the  process  of  infilling  the  hands  ;  but  what 
the  particulars  signified  will  be  shown  by  the  Divine  mercy 
of  the  Lord  in  what  follows.  The  Divine  power  of  the 
Lord,  which  was  represented  by  filling  the  hands  of  Aaron 
and  his  sons,  is  the  Divine  power  of  saving  the  human  race  ; 
and  the  power  of  saving  the  human  race  is  power  over  the 


40 


EXODUS. 


[No.  10019. 


heavens  and  the  hells.  For  by  that  power  of  the  Lord, 
and  not  by  any  other,  man  is  saved  ;  since  all  the  good 
which  is  of  love  and  all  the  truth  which  is  of  faith  flow  in 
through  the  heavens  from  the  Lord,  and  they  cannot  flow 
in  unless  the  hells  are  removed,  from  which  is  all  evil  and 
all  falsity  thereof.  By  the  removal  of  the  evils  and  their 
falsities  which  enter  in  from  the  hells,  and  then  by  the 
inflow  of  the  good  of  love  and  of  the  truth  of  faith  through 
heaven  from  the  Lord,  man  is  saved.  That  the  Lord  when 
He  was  in  the  world  subjugated  the  hells  and  reduced  the 
.  heavens  into  order,  and  acquired  to  Himself  Divine  power 
over  them,  may  be  seen  above  (n.  9486,  9715,  9809,  9937, 
and  what  is  cited  n.  9528  at  the  end).  This  power  of  the 
Lord  is  what  was  represented  by  filling  the  hands  of  the 
priests ;  for  by  the  priesthood  was  signified  all  the  work  of 

4  the  Lord's  salvation  (n.  9809).  That  the  Lord  has  that 
power  He  Himself  teaches  in  express  words  in  Matthew : 
All  power  is  given  io  Me  in  the  heavens  and  on  earth 
(xxviii.  18)  ;  and  in  Luke  :  Jesus  said  to  the  seventy  who 
returned  saying  that  the  devils  were  obedient  to  them, 
Behold  I  give  you  power  to  tread  upon  serpents  and  scor- 
pions, and  over  all  the  power  of  the  enemy  ;  atid  nothing  at 
all  shall  hurt  you.  .  .  .  All  things  have  been  delivered  unto 
Me  0/  My  Father  (x.  19,  22).  By  these  words  is  described 
the  power  of  the  Lord  over  the  hells  ;  devils  are  they  who 
are  in  the  hells ;  serpents  and  scorpions  are  evils  and  the 
falsities  of  evil ;  to  tread  upon  them  is  to  destroy  the  evils 
and  falsities ;  the  hells  are  also  meant  by  the  enemy  over 

5  which  they  were  to  have  power.  That  the  Lord  acquired 
that  power  when  He  was  in  the  world,  is  evident  in  Isaiah  : 
Who  is  this  that  cometh  from  Edom  .  .  .  marching  in  the 

greatness  of  his  strength  ?  .  .  .  mighty  to  save.  .  .  .  Mine 
own  arm  brought  salvation  unto  Me.  .  .  .  So  He  became 
their  Saviour  (Ixiii.  1,5,8).  That  these  things  are  said  of 
the  Lord,  is  known  in  the  church.  So  elsewhere  in  the 
same  prophet :  His  own  arm  brought  salvation  unto  Him, 


No.  10019.]       CHAPTER  XXIX.  VER.  4-9. 


41 


and  His  justice  upheld  Him.  Therefore  He  put  on  justice 
as  a  coat  of  mail,  and  a  helmet  of  salvation  upon  His  head 
.  .  .  and  the  Redeemer  came  to  Zion  (lix.  16-21).  And  in 
David  :  The  saying  of  Jehovah  unto  my  Lord,  Sit  thou  at 
My  right  hand,  until  I  make  thy  foes  a  stool  for  thy  feet. 
Jehovah  shall  send  forth  the  sceptre  of  thy  strength  out  of 
Zion;  rule  Thou  in  the  midst  of  thine  enemies  .  .  .  the 
Lord  is  at  thy  right  hand  (Ps.  ex.).  That  these  things  are 
said  of  the  Lord,  He  Himself  teaches  in  Matthew  (xxii.  43). 
His  dominion  over  the  hells  is  described  by  sitting  at  the 
right  hand ;  for  by  the  right  hand  is  signified  the  power 
that  Divine  truth  has  from  Divine  good.  The  hells  and  the 
evils  and  falsities  therefrom  are  the  foes  who  were  to  be 
made  a  stool  for  His  feet,  and  also  the  enemies  in  the  midst 
of  whom  He  was  to  rule.  That  the  right  hand  of  Jehovah  6 
is  Divine  power  is  evident  from  several  passages  in  the 
Word  —  as  in  Moses:  Thy  right  hand,  O  Jehovah,  is 
become  glorious  in  power :  Thy  right  hand,  O  Jehovah, 
dasheth  in  pieces  the  enemy  (Exod.  xv.  6).  And  in  David  : 
O  God,  Thou  gives t  me  the  shield  of  salvation,  and  Thy 
right  hand  holdeth  me  up  (Ps.  xviii.  35),  Again:  Their 
arm  did  not  save  them,  but  Thy  right  hand,  and  Thine  arm, 
arid  the  light  of  Thy  countenance  (xliv.  3).  Thy  right 
hand  and  Thine  arm  and  the  light  of  Thy  countenance  are 
said  because  the  right  hand  is  power,  the  arm  is  strength, 
and  the  light  of  the  countenance  is  Divine  truth  from 
Divine  good.  That  the  arm  is  strength  may  be  seen  above 
(n.  4932,  4934,  4935,  7205)  ;  also  that  light  is  Divine  truth 
(n.  9548,  9684)  ;  and  that  the  countenance  of  Jehovah  is 
Divine  good  (n.  222,  5585,  9306).  Again:  O  God  .  .  . 
Thy  right  hand  upholdeth  me  (Ps.  Ixiii.  8).  Again:  O 
Jehovah  .  .  .  Thou  hast  an  arm  with  might:  strong  is 
Thy  hand,  Thy  right  hand  shall  be  exalted  (Ps.  Ixxxix.  13). 
And  in  Isaiah  :  Jehovah  hath  sworn  by  His  right  hand,  by 
the  arm  of  His  strength  (Ixii.  8).  And  in  David  :  O  Jeho- 
vah .  .  .  let  Thy  hand  be  for  the  man  of  Thy  right  hand, 


42 


EXODUS. 


[No.  1 00 1 9. 


for  the  son  of  man  whom  Thou  madest  strong  for  Thyself; 
then  will  we  not  go  back  from  Thee  (Ps.  Ixxx.  17,  18). 
7  From  these  passages  may  now  be  evident  what  is  meant  by 
the  words  of  the  Lord  in  Matthew  :  fesus  said,  henceforth  ye 
shall  see  the  Son  of  Man  sitiitig  at  the  right  hand  of  power 
(xxvi.  64);  and  in  Luke:  Henceforth  shall  the  Son  of 
Man  sit  on  the  right  hand  of  the  power  of  God  (xxii.  69). 
That  the  Son  of  Man  is  the  Lord  as  to  Divine  truth,  may 
be  seen  above  (9807),  and  that  the  right  hand  is  Divine 
power  is  evident  from  what  has  been  now  shown ;  there- 
fore also  it  is  called  the  right  hand  of  power  and  the  right 
hand  of  might.  From  these  things  it  is  now  plain  what 
was  represented  by  the  anointing  of  Aaron  and  of  his  sons, 
and  by  the  infilling  of  their  hands,  namely,  by  the  anoint- 
ing the  Divine  good  of  the  Divine  love  in  the  Lord  (see 
n.  9954),  and  by  the  infilling  of  their  hands,  the  Divine 
truth  and  the  Divine  power  thence.  That  Divine  good  has 
all  power  by  Divine  truth,  and  that  the  Lord  alone  has  that 
power,  may  be  seen  in  the  passages  cited  above ;  therefore 
also  in  the  Word  of  the  Old  Testament  the  Lord  is  called 
Hero,  a  Man  of  War,  and  also  Jehovah  Zebaoth,  or  of 
Hosts. 

10020.  Verses  10-14.  And  thou  shalt  make  to  come 
near  the  bullock  before  the  tent  of  meeting :  and  Aaron  and 
his  sons  shall  lay  their  hands  upon  the  head  of  the  bullock. 
And  thou  shalt  slay  the  bullock  before  Jehovah,  at  the  door 
of  the  tent  of  meeting.  And  thou  shalt  take  of  the  blood  of 
the  bullock,  and  shalt  put  it  upon  the  horns  of  the  altar  with 
thy  finger  ;  and  all  the  blood  thou  shalt  pour  out  at  the  base 
of  the  altar.  And  thou  shalt  take  all  the  fat  that  covereth 
the  intestines,  and  the  caul  upon  the  liver,  and  the  two  kid- 
neys, and  the  fat  that  is  upon  them,  and  shalt  offer  it  upon 
the  altar.  And  the  flesh  of  the  bullock,  and  his  skin,  and 
his  dung,  shalt  thou  burn  with  fire  without  the  camp :  it  is 
sin.  "  And  thou  shalt  make  to  come  near  the  bullock " 
signifies  the  state  of  application  of  the  natural  or  external 


No.  10021.]    CHAPTER    XXIX,  VER.  IO-I4. 


43 


man,  as  he  is  in  his  infancy ;  "  before  the  tent  of  meet- 
ing" signifies  for  purification,  the  reception  of  truth  from 
heaven,  and  its  conjunction  with  good ;  "  and  Aaron  and 
his  sons  shall  lay  their  hands  upon  the  head  of  the  bullock  " 
signifies  a  representative  of  the  reception  of  good  and  truth 
in  the  natural  or  external  man.  "  And  thou  shalt  slay  the 
bullock  before  Jehovah  "  signifies  preparation  for  the  puri- 
fication of  good  and  truth  from  the  Divine  in  the  external 
or  natural  man  ;  "  at  the  door  of  the  tent  of  meeting  "  sig- 
nifies that  there  may  be  conjunction  of  them.  "  And  thou 
shalt  take  of  the  blood  of  the  bullock "  signifies  Divine 
truth  accommodated  in  the  natural  or  external  man ;  "  and 
shalt  put  it  upon  the  horns  of  the  altar  with  thy  finger  " 
signifies  the  Divine  power  of  the  Lord  from  the  proprium  ; 
"  and  all  the  blood  thou  shalt  pour  out  at  the  base  of  the 
altar  "  signifies  all  Divine  truth  in  the  sensual,  which  is  the 
outmost  of  the  life  of  man.  "And  thou  shalt  take  all 
the  fat"  signifies  good  accommodated ;  "that  covereth  the 
intestines  "  signifies  which  pertains  to  outmosts  or  lowests ; 
"  and  the  caul  upon  the  liver  "  signifies  interior  good  of 
the  external  or  natural  man ;  "  and  the  two  kidneys,  and 
the  fat  that  is  upon  them  "  signifies  interior  truth  of  the 
external  or  natural  man  and  its  good ;  "  and  shalt  offer  it 
upon  the  altar  "  signifies  from  the  Divine  love  of  the  Lord. 
"  And  the  flesh  of  the  bullock  "  signifies  the  evil  of  former 
loves  there  ;  "  and  his  skin  "  signifies  falsity  in  outmosts  ; 
"  and  his  dung  "  signifies  the  unclean  remainder ;  "  shalt 
thou  burn  with  fire  without  the  camp  "  signifies  that  they 
are  to  be  committed  to  hell  and  consumed  with  the  evils 
of  self-love ;  "  it  is  sin  "  signifies  thus  purified  from  evils. 

1002 1.  And  thou  shalt  make  to  come  near  the  bullock. 
That  this  signifies  the  state  of  application  of  the  natural  or 
external  man,  as  he  is  in  his  infancy,  is  evident  from  the 
signification  of  making  to  come  near,  as  presence  and  con- 
junction (see  n.  9378,  9997,  10001),  and  also  application 
(n.  8439)  j  here  application  for  purification  and  the  recep- 


44 


EXODUS. 


[No.  I002I. 


tion  of  good  and  truth  from  the  Divine  —  for  by  this  sacri- 
fice and  by  sacrifices  in  general  this  is  signified  ;  and  from 
the  signification  of  the  bullock,  as  the  good  of  charity  and 
innocence  in  the  natural  or  external  man  (n.  9391),  thus 
the  external  or  natural  man  as  he  is  in  his  infancy,  for  then 
he  is  in  the  good  of  innocence ;  and  while  he  is  in  that 
state,  he  is  also  in  a  state  of  application  for  purification  and 

2  reception  of  good  and  truth  from  the  Divine.  Since  these 
are  the  things  now  treated  of  in  the  internal  sense,  how  it 
is  with  them  must  be  told.  When  man  is  being  regener- 
ated, which  takes  place  when  he  conies  to  mature  age,  then 
he  is  first  led  into  a  state  of  innocence,  but  into  a  state  of 
external  innocence,  almost  like  that  of  little  children,  whose 
innocence  is  external  innocence  that  dwells  in  ignorance. 
This  state  is  the  plane  of  the  new  life  when  man  is  being 
regenerated,  and  the  man  is  also  then  as  a  child ;  for  when 
he  is  being  regenerated  he  is  conceived  anew,  is  born,  be- 
comes a  child,  and  grows  up  to  maturity,  which  is  effected 
by  truth  implanted  in  good  ;  and  so  far  as  he  then  comes 
into  genuine  good,  so  far  he  comes  into  the  good  of  inter- 

3  nal  innocence,  which  innocence  dwells  in  wisdom.  And  as 
the  regeneration  of  man  is  an  image  of  the  glorification  of 
the  Lord,  it  is  plain  that  the  Lord  thus  glorified  Himself, 
that  is,  made  His  Human  Divine ;  for  in  the  internal  sense 
in  this  chapter  the  subject  is  the  glorification  of  the  Lord 
(n.  9985).  But  as  the  glorification  of  the  Lord  as  to  His 
Human  transcends  the  understanding,  therefore  that  it  may 
in  some  measure  be  apprehended,  it  is  unfolded  by  means 
of  its  image  or  likeness.  These  things  are  premised  that 
it  may  be  known  what  is  meant  by  purification  and  by  the 
reception  of  good  and  truth,  and  by  their  conjunction, 
which  are  signified  by  sacrifices  in  general,  and  here  in 
particular  by  the  sacrifices  of  the  inauguration  of  Aaron  and 
his  sons  into  the  priesthood.  That  the  regeneration  of 
man  is  an  image  of  the  glorification  of  the  Lord,  may  be 
seen  above  (n.  3138,  3212,  3296,  3490,  4402,  5688)  ;  also 


No.  10022.]       CHAPTER  XXIX.  VER.    lO  -  I4. 


45 


that  the  innocence  of  infants  is  external  innocence  and 
dwells  in  ignorance  (n.  2305,  2306,  3494,  3504,  4563, 
4797,  5608,  9301)  ;  that  man  when  being  regenerated  is 
conceived  anew,  is  born,  becomes  a  child  and  a  boy,  and 
grows  up  to  maturity  (n.  3203)  ;  that  the  innocence  of 
infancy  is  a  plane  (n.  2780,  3183,  3994,  4797,  5608,  7840)  ; 
that  knowledges  of  truth  and  good  are  implanted  in  the 
innocence  of  infancy  as  their  plane  (n.  1616,  2299,  3504, 
4797)  ;  that  the  innocence  of  the  regenerate  is  internal 
innocence  and  dwells  in  wisdom  (n.  1616,  3495,  3994, 
4797)  5608,  9301,  9939)  ;  what  the  difference  is  between 
the  external  innocence  which  is  of  little  children  and  the 
internal  innocence  which  is  of  the  wise  (n.  2280,  4563, 
9301)  ;  that  it  is  such  may  be  evident  from  the  education 
and  regeneration  of  little  children  in  the  other  life  (see 
n.  2289-2309)  ;  that  every  good  of  the  church  and  of 
heaven  has  in  it  innocence,  and  that  without  innocence 
good  is  not  good  (n.  2736,  2780,  6013,  7840,  7887,  9262)  ; 
and  what  innocence  is  (n.  3994,  4001,  4797,  5236,  6107, 
6765.  7902,  9262,  9936). 

10022.  Before  the  ieni  of  vieeiing.  That  this  signifies 
for  purification,  the  reception  of  truth  from  heaven,  and  its 
conjunction  with  good,  is  evident  from  the  representation 
of  the  tent  of  meeting,  as  heaven  where  the  Lord  is  (see 
n.  9457,  9481,  9485).  That  purification,  the  implanting 
of  truth,  and  its  conjunction  with  good  are  here  also  signi- 
fied, is  because  the  bullock  was  brought  thither  to  be  sac- 
rificed, and  by  sacrifices  are  signified  both  purification  and 
the  implanting  of  truth  and  of  good,  and  their  conjunction. 
That  by  sacrifices  were  represented  purifications  from 
evils  and  falsities,  and  also  expiations,  may  be  seen  above 
(n.  9990,  9991)  ;  and  that  by  the  place  before  the  tent, 
which  is  called  the  door  thereof,  is  represented  the  con- 
junction of  truth  and  good,  which  is  called  the  heavenly 
marriage  (n.  loooi).  Hence  now  it  is  that  by  making  the 
bullock  to  come  near  before  the  tent  of  meeting  is  signified 


46 


EXODUS. 


[No.  I0O22. 


the  application  of  the  external  or  natural  man,  as  he  is  in 
his  infancy,  to  his  purification  from  evils  and  falsities  and 
thus  to  the  reception  of  truth  from  heaven,  and  its  conjunc- 

2  tion  with  good.  As  what  now  follows  in  this  chapter  con- 
cerns sacrifices  and  burnt  offerings,  it  must  be  told  what 
was  in  general  represented  by  them.  By  burnt  offerings 
and  sacrifices  in  general  was  represented  purification  from 
evils  and  falsities,  and  because  purification  was  represented, 
there  was  also  represented  the  implanting  of  good  and  truth 
from  the  Lord  and  likewise  their  conjunction.  For  when 
man  is  purified  from  evils  and  falsities,  which  is  effected 
by  their  removal,  then  good  and  truth  from  the  Lord  flow 
in,  and  so  far  as  good  and  truth  in  that  state  flow  in,  they 
are  so  far  implanted  and  conjoined ;  for  the  Lord  is  con- 
tinually present  with  good  and  truth  with  every  man,  but 
He  is  not  received  except  so  far  as  evils  and  falsities  are 
removed,  thus  so  far  as  man  is  purified  from  them.  Con- 
junction of  truth  and  of  good  is  regeneration.  Hence  may 
be  evident  what  was  in  general  represented  by  burnt  offer- 
ings and  by  sacrifices  ;  but  what  was  represented  in  partic- 
ular is  evident  from  the  animals  of  diff'erent  kinds  which 

3  were  sacrificed.  Since  those  three,  namely,  purification 
from  evils  and  falsities,  implanting  of  truth  and  of  good, 
and  their  conjunction,  were  represented  by  sacrifices  and 
burnt  off"erings,  therefore  by  them  is  also  signified  all  wor- 
ship from  the  truth  of  faith  and  the  good  of  love  (n.  6905, 
8680,  8936)  ;  for  all  worship  has  for  its  end  that  man  may 
be  purified  from  evils  and  falsities,  consequently  that  goods 
and  truths  from  the  Lord  may  be  implanted  in  him,  and 
that  thus  he  may  be  regenerated,  which  is  effected  by  their 
conjunction.  Their  conjunction  is  heaven  or  the  Lord's 
kingdom  with  man. 

10023.  And  Aaron  and  his  sons  shall  lay  their  hands 
upon  the  head  of  the  bullock.  That  this  signifies  a  repre- 
sentative of  the  reception  of  good  and  truth  in  the  natural 
or  external  man,  is  evident  from  the  signification  of  laying 


No.  10023.]      CHAPTER  XXIX.  VER.  IO-I4. 


47 


on  hands,  as  communicating  that  which  is  one's  own  with 
another — that  it  is  also  reception  is  because  that  which  is 
communicated  is  received  by  another ;  from  the  significa- 
tion of  the  head,  as  the  whole  (see  n.  looii)  ;  and  from 
the  signification  of  the  bullock,  as  the  good  of  innocence 
and  of  charity  in  the  external  or  natural  man  (n.  9391, 
1002 1).  That  by  laying  on  the  hand  is  signified  communi- 
cation and  reception,  is  because  by  the  hand  is  signified 
power,  and  since  this  is  the  activity  of  life,  by  hand  is  also 
signified  whatever  pertains  to  man,  thus  the  whole  man  so 
far  as  he  is  acting  —  see  what  was  cited  above  (n.  10019), 
and  by  laying  on  is  signified  communication  in  respect  to 
him  who  lays  on,  and  reception  in  respect  to  him  or  to 
that  on  which  it  is  laid.  From  this  is  plain  what  was  signi- 
fied by  laying  on  the  hand  among  the  ancients,  namely, 
communication  and  transference  of  what  is  referred  to, 
and  also  its  reception  by  another,  whether  it  be  power,  or 
obedience,  or  benediction,  or  testification.  That  by  laying  2 
on  the  hand  is  signified  power,  is  evident  from  the  follow- 
ing passages  in  Moses :  Jehovah  said  unto  Moses,  that  he 
should  lay  his  hand  upon  Joshua,  and  should  set  him  in  the 
presence  of  Eleazar  the  priest  before  the  whole  assembly, 
and  thus  should  put  of  his  glory  upon  him,  and  all  the 
assembly  should  obey  him  (Num.  xxvii.  18-20).  That  by 
laying  on  his  hand  is  here  signified  the  communication  and 
transference  of  the  power  which  Moses  had,  and  its  recep- 
tion by  Joshua,  is  plain  ;  and  hence  it  is  said  that  thus  he 
should  put  of  his  glory  upon  him.  Again :  When  the  3 
Levites  were  purified,  and  the  ministry  of  the  priesthood 
under  Aaron  was  committed  to  them,  it  was  commanded 
that  two  bullocks  should  be  brought  with  a  bread  offering, 
and  that  Aaron  should  bring  the  Levites  before  Jehovah, 
and  the  sons  of  Israel  should  lay  their  hands  upon  the 
Levites,  and  the  Levites  should  lay  their  hands  upon  the 
head  of  the  bullocks,  one  of  which  was  to  be  offered  for  a 
sacrifice,  the  other  for  a  burnt  offering  ;  and  thus  they  were 


48 


EXODUS. 


[No.  10023. 


to  separate  the  Levites  from  the  midst  of  the  sons  of 
Israel,  and  they  should  be  Jehovah's  (Num.  viii.  7-14). 
By  the  sons  of  Israel  laying  their  hands  upon  the  Levites 
was  signified  the  transference  of  the  power  of  ministering 
for  them  and  its  reception  by  the  Levites,  thus  separation ; 
and  by  the  Levites  laying  hands  upon  the  head  of  the  bul- 
locks was  signified  transference  of  that  power  to  Jehovah, 
that  is,  the  Lord.  Therefore  it  is  said  that  thus  they  should 
be  separated  from  the  midst  of  the  sons  of  Israel,  and 

4  should  be  Jehovah's.  Again  :  After  the  sons  of  Israel  con- 
fessed their  sins,  then  Aaron  was  to  lay  both  his  hands  upon 
the  head  of  the  living  goat  Azazel,  and  was  to  confess  over 
him  all  the  iniquities  of  the  sons  of  Israel,  and  all  their 
sins,  and  was  to  put  them  upon  the  head  of  the  goat,  and 
send  him  into  the  wilderness  (Lev.  xvi.  21).  That  laying 
hands  upon  the  goat  signified  the  communication  and 
transference  of  all  the  iniquities  and  sins  of  the  sons  of 
Israel  and  their  reception  by  the  goat,  is  plain  ;  the  wilder- 
ness whither  the  goat  was  to  be  sent  is  hell.  That  the  wit- 
nesses and  all  who  heard  were  to  lay  their  hands  upon  him 
who  was  to  be  stoned  (Lev.  xxiv.  14),  signified  testification 
so  communicated  and  transferred,  which  being  received 

5  the  man  was  adjudged  to  death.  Again,  that  the  man  who 
should  bring  from  the  herd  or  from  the  flock  a  burnt  offer- 
ing for  a  present  to  Jehovah  should  lay  his  hand  on  the 
head  of  the  burnt  offering,  and  then  it  should  be  accepted 
from  him  with  good  pleasure,  to  expiate  him  (Lev.  i.  2-4)  ; 
so  the  hand  should  be  laid  upon  the  head  of  the  present 
which  was  for  sacrifice  (Lev.  iii.  i,  2,  8,  13)  ;  so  the  priest 
was  to  do  if  he  sinned ;  so  the  elders ;  so  the  whole  con- 
gregation ;  also  the  prince  if  he  sinned ;  and  so  every  soul 
that  sinned  (Lev.  iv.  15,  24,  29).  By  laying  their  hands 
upon  the  burnt  offering  and  upon  the  sacrifice  was  signified 
all  the  worship  of  him  who  offered,  namely,  the  acknowl- 
edgment of  sins,  confession,  then  purification,  the  implant- 
ing of  good  and  of  truth,  thus  conjunction  with  the  Lord, 


No.  10023.]     CHAPTER  XXIX.  VER,   10-  I4. 


49 


all  which  were  effected  by  communication,  transference,  and 
reception  —  by  transference  and  reception  is  meant  that 
which  is  signified  by  bearing  iniquities  (n.  9937,  9938). 
Since  communications,  transfers,  and  receptions,  were  sig-  6 
nified  by  the  laying  on  of  hands,  it  may  be  known  what  is 
signified  by  the  laying  on  of  hands  in  Matthew  :  The  ruler 
came  to  Jesus  and  said.  My  daughter  is  even  now  dead: 
but  come  and  lay  Thy  hand  upon  her,  and  she  shall  live. 
.  .  .  Jesus  entered  in,  and  took  her  by  the  hand;  and  the 
damsel  arose  (ix.  18,  19,  25).  And  in  Mark:  Jesus  laid 
His  hands  upon  the  eyes  of  the  blind  man  .  .  ,  and  he  was 
restored  (viii.  25).  Again  :  They  bring  unto  Jesus  one  that 
was  deaf  .  .  .  that  He  should  lay  His  hand  upon  him. 
And  He  taking  him  aside  from  the  multitude  put  His  finger 
into  his  ears,  and  touched  his  tongue  .  .  .  and  his  ears 
were  opened  (vii.  32,  33,  35).  And  in  Luke  it  is  said  that 
a  woman  was  bowed  down  by  the  spirit  of  itifirjnity  and 
Jesus  laid  His  hands  upon  her  and  healed  her  (xiii.  11, 
13)  ;  and  in  Mark  that  Jesus  laid  hands  on  the  sick  and 
healed  them  (vi.  5).  In  these  passages  by  the  Lord  lay-  7 
ing  on  hands,  and  also  by  His  touching,  is  signified  the 
communication  and  reception  of  Divine  power  \yirtutis\ 
as  is  clearly  manifest  in  Mark,  where  it  is  said  that  a  certain 
woman  came  from  behind  and  touched  the  garment  of 
Jesus,  saying,  If  I  touch  but  His  garment,  I  shall  be  healed  ; 
and  immediately  she  was  healed  of  the  plague.  And  Jesus 
knew  in  Himself  that  power  was  gone  forth  from  Him 
(v.  27-30).  And  in  Luke  a  woman  touching  the  garment 
of  Jesus  was  healed  ;  and  Jesus  said,  Some  one  hath  touched 
Me;  for  I  perceived  that  power  had  gone  forth  from  Me 
(viii.  44,  46).  Again:  All  the  multitude  sought  to  touch 
Jesus:  for  power  came  forth  from  Him,  and  healed  all 
(vi.  19).  From  this  is  plain  what  is  signified  by  touching  8 
with  the  hand  or  finger ;  and  also  in  the  same  evangelist : 
Jesus  came  nigh  and  touched  the  bier,  in  which  the  dead 
man  was,  and  the  bearers  stood  still.    And  He  said.  Young 


50 


EXODUS. 


[No.  10023. 


man,  I  say  unto  thee,  Arise.  And  he  thai  was  dead  sat 
up,  and  began  to  speak  (vii.  14,  15).  It  is  plain  also  what 
is  signified  by  laying  of  hands  upon  children  and  upon 
babes  —  upon  children,  as  in  Matthew  :  There  were  brought 
unto  Him  little  children,  that  He  should  lay  His  hands  upon 
them.  .  .  .  Jesus  said.  Suffer  the  little  children,  and  forbid 
them  not,  to  come  unto  Me ;  for  of  such  is  the  kingdom  of 
the  heavens.  And  He  laid  His  hands  on  them  (xix.  13- 
15)  ;  and  upon  babes,  as  in  Mark:  Jesus  took  babes*  in 
His  arms,  and  put  His  hands  upon  them,  and  blessed  them 
(x.  16).  By  laying  the  hand  upon  children  and  babes  is 
here  also  signified  the  communication  and  reception  of 
Divine  power,  by  which  was  effected  healing  of  the  interiors, 
9  which  is  salvation.  This  signification  of  touching  which  is 
done  with  the  hands  has  its  origin  from  representatives  in 
the  other  life,  where  they  who  are  in  an  unlike  state  of 
life  appear  removed  to  a  distance,  but  they  who  are  in  a 
like  state  appear  consociated,  and  they  in  that  life  who 
touch  each  other  communicate  the  state  of  their  life  with 
each  other.  If  this  is  done  by  the  hands,  the  all  of  life  is 
communicated,  because  by  the  hands,  as  was  said  above, 
from  correspondence  is  signified  power,  which  is  the  active 
of  life,  thus  whatever  pertains  to  any  one.  Such  repre- 
sentatives exist  in  the  world  of  spirits,  but  they  are  effected 
by  influx  from  heaven  when  only  consociations  as  to  the 
affections  of  good  and  truth  are  perceived. 

10024.  And  thou  shalt  slay  the  bullock  before  Jehovah, 
That  this  signifies  preparation  for  the  purification  of  good 
and  truth  from  the  Lord  in  the  external  or  natural  man,  is 
evident  from  the  signification  of  slaying,  when  said  of  ani- 
mals which  were  offered  for  burnt  offering  or  for  sacrifice, 
as  preparation  for  those  things  which  are  represented  by 
burnt  offerings  and  sacrifices  —  that  these  were  purification 
from  evils  and  falsities,  the  implanting  of  good  and  truth, 
and  their  conjunction,  may  be  seen  above  (n.  10022),  and 
*  "  Babes  "  is  not  found  in  this  passage  in  Mark,  but  in  Luke  xviii.  15. 


No.  10026.]      CHAPTER  XXIX.  VER.    lO  -  I4. 


51 


because  these  are  from  the  Divine,  therefore  it  is  said, 
before  Jehovah ;  and  from  the  signification  of  the  bullock, 
as  the  purification  of  the  external  or  natural  man  (see 
above  n.  9990)  ;  hence  by  slaying  in  the  case  of  burnt 
offerings  and  sacrifices  in  the  Word  is  signified  all  that 
which  is  represented  by  the  burnt  offering  and  sacrifice 
itself,  since  all  that  is  then  meant. 

10025.  At  the  door  of  the  tent  of  meeting.  That  this 
signifies  that  there  may  be  conjunction  of  them,  is  evident 
from  the  signification  of  the  door  of  the  tent  of  meeting, 
as  the  conjunction  of  truth  and  good,  which  is  called  the 
heavenly  marriage  (see  n.  loooi).  Because  by  the  door 
of  the  tent  of  meeting  this  is  signified,  therefore  it  was 
made  a  statute  that  if  the  animal  offered  was  slain  else- 
where, blood  should  be  imputed,  and  that  soul  should  be 
cut  off  from  the  people  (Lev.  xvii.  3,  4,  8,  9),  for  the 
reason  that  the  conjunction  of  good  and  truth,  thus  the 
heavenly  marriage  was  not  then  represented,  but  the  con- 
junction of  evil  and  falsity,  which  is  the  infernal  marriage. 

10026.  And  thou  shalt  take  of  the  blood  of  the  bullock. 
That  this  signifies  Divine  truth  accommodated  in  the  natu- 
ral or  external  man,  is  evident  from  the  signification  of 
blood,  as  Divine  truth  proceeding  from  the  Divine  good 
of  the  Lord  —  of  which  below  ;  and  from  the  signification 
of  the  bullock,  as  the  natural  of  man,  which  is  to  be  puri- 
fied, and  in  which  truth  and  good  are  to  be  implanted  (see 
n.  9990).  That  mention  is  here  first  made  of  blood,  and 
that  it  was  to  be  put  on  the  horns  of  the  altar,  and  the 
remainder  of  it  to  be  poured  out  at  its  base,  is  because  by 
blood  in  the  Word  is  signified  Divine  truth  proceeding 
from  the  Divine  good  of  the  Lord,  and  by  this  truth  all 
purification  is  effected ;  for  truth  teaches  man  what  is 
good  and  how  he  should  live,  and  when  man  knows  this, 
then  first  can  affection  or  love  of  good  be  implanted,  and 
thus  he  be  regenerated.  For  knowledge  must  precede 
before  man  can  have  faith  and  live  the  life  of  faith,  which 


52 


EXODUS. 


[No.  10026. 


is  the  life  of  good.  That  all  purification  from  evils  and 
falsities  is  effected  by  the  truths  of  faith,  consequently  all 
2  regeneration,  see  what  is  cited  above  (n.  9959).  They 
who  have  no  knowledge  of  the  internal  sense  of  the  Word, 
thus  who  do  not  know  that  by  blood  is  signified  Divine 
truth,  and  that  by  this  from  the  Lord  is  effected  purifica- 
tion, believe  that  man  is  purified  by  the  blood  of  the 
Lord,  by  which  they  understand  His  passion  of  the  cross. 
But  let  them  know  that  by  the  Lord's  passion  of  the  cross, 
thus  by  His  blood,  no  one  is  purified,  but  by  a  life  accord- 
ing to  His  precepts,  as  He  Himself  teaches  in  many  places. 
The  passion  of  the  cross  was  the  last  of  the  Lord's  tempta- 
tion, by  which  He  fully  glorified  His  Human,  as  He 
Himself  also  says  in  Luke :  Ought  not  Christ  to  suffer 
these  things,  and  to  enter  into  His  glory  ?  (xxiv.  26.)  For 
the  Lord  came  into  the  world  that  He  might  subjugate  the 
hells  and  bring  back  all  things  into  order,  even  in  the 
heavens,  which  was  effected  by  temptations  admitted  to 
Himself;  and  the  passion  of  the  cross  was  the  last  of  His 
temptations,  by  which  He  fully  conquered  the  hells,  and  set 
the  heavens  in  order,  and  at  the  same  time  glorified  His 
Human,  and  unless  He  had  done  this,  no  man  could  have 
been  saved  —  but  see  what  has  been  abundantly  shown 
before  on  these  subjects  in  the  passages  cited  above  (see 
n.  9528,  9715,  9937,  10019)  ;  and  that  by  the  blood  of 
the  Lord  is  signified  Divine  truth  proceeding  from  His 
Divine  good  (n.  4735,  6378,  6978,  7317,  7326,  7850, 
9127.  9393)- 

10027.  ^"'^  shalt  put  it  upon  the  horns  of  the  altar 
with  thy  finger.  That  this  signifies  the  Divine  power  of 
the  Lord  from  the  proprium,  is  evident  from  the  significa- 
tion of  the  horns  of  the  altar,  as  the  power  of  truth  from 
good  —  that  horns  are  power  see  above  (n.  9081,  9719- 
9721"),  and  the  altar  a  representative  of  the  Lord  as  to 
Divine  good,  or  a  representative  of  Divine  good  in  the 
Lord  (n.  9388,  9389,  9714,  9964);  and  from  the  signi- 


No.  10028.]      CHAPTER   XXIX.  VER.    lO  -  I4. 


53 


fication  of  finger,  as  power  (n.  7430).  That  it  means 
from  His  own  power  or  from  His  proprium,  is  because 
this  was  done  by  Moses,  and  by  Moses  is  represented  the 
Lord  as  to  Divine  truth  (n.  9372,  9806),  wherefore  it  is 
said,  with  thy  finger.  That  the  blood  was  first  to  be  put 
upon  the  horns  of  the  altar  was  in  order  that  the  power 
itself  of  Divine  truth  from  Divine  good  should  be  repre- 
sented ;  for  by  the  power  of  Divine  truth  from  Divine 
good  all  things  are  made,  and  without  it  nothing  —  see 
what  is  cited  above  (n.  10019). 

10028.  And  all  the  blood  thou  shall  pour  out  at  the  base 
of  the  altar.  That  this  signifies  all  Divine  truth  in  the 
sensual,  which  is  the  outmost  of  the  life  of  man,  is  evident 
from  the  signification  of  the  blood,  as  Divine  truth  from 
the  Divine  good  of  the  Lord  —  see  just  above  (n.  10026)  ; 
and  from  the  signification  of  the  base  of  the  altar,  as  the 
sensual  which  is  the  outmost  of  the  life  of  man.  That  the 
base  of  the  altar  has  this  signification  is  because  the  altar 
was  a  representative  of  the  Divine  Human  of  the  Lord, 
wherefore  its  base  signifies  that  which  is  the  outmost  or 
lowest  of  life  in  the  human,  and  the  outmost  of  life  in  the 
human  is  that  which  is  called  the  external  sensual,  which 
is  here  meant.  That  the  altar  was  the  chief  representa- 
tive of  the  Divine  Human  of  the  Lord  may  be  seen  above 
(n.  9388,  9389,  9714,  9964)  ;  that  its  base  is  its  lowest  or 
outmost  is  plain;  that  this  with  man  is  the  external 
sensual,  and  what  this  is,  see  also  above  (n.  9212,  9216, 
9996).  How  this  is  shall  be  briefly  told.  When  man  is  2 
being  purified,  then  first  of  all  are  learned  such  truths  as 
can  be  apprehended  by  the  sensual  man,  such  as  are  the 
truths  in  the  sense  of  the  letter  of  the  Word ;  afterward 
are  learned  interior  truths,  such  as  are  collected  from  the 
Word  by  those  who  are  in  enlightenment,  for  these  collect 
its  interior  sense  from  various  passages  where  the  sense  of 
the  letter  is  explained.  From  these  when  known,  truths 
Still  more  interior  are  afterward  drawn  forth  by  those  who 


54 


EXODUS. 


[No.  10028. 


are  enlightened,  which  truths  with  the  former  serve  the 
church  for  doctrine,  the  more  interior  for  doctrine  to  those 
who  are  men  of  the  internal  church,  the  less  interior  for 
doctrine  to  those  who  are  men  of  the  external  church. 
Both  the  former  and  the  latter  men,  if  they  have  lived 
according  to  those  truths,  are  taken  up  into  heaven  among 
angels,  and  are  there  imbued  with  angelic  wisdom,  which 
is  from  truths  still  more  interior,  and  at  length  from 
inmost  truths  in  the  third  heaven.  These  truths  with  the 
former  in  their  order  terminate  in  outmosts,  which  are 
those  of  the  external  sensual,  and  are  all  together  there. 
From  this  it  is  plain  that  all  interior  truths  are  together  in 
the  truths  of  the  sense  of  the  letter  of  the  Word,  for  these 
truths,  as  was  said  above,  are  outmost.  That  in  outmosts 
all  interior  things  are  stored  up  in  order  and  are  there 
together,  may  be  seen  above  (n.  9828,  9836).  Thus  it  is 
plain  what  is  meant  by  Divine  truth  being  all  in  the 
sensual,  which  is  signified  by  that  all  the  blood  should  be 
poured  out  at  the  base  of  the  altar, 

10029.  tfiou  shalt  take  all  the  fat.  That  this  sig- 
nifies good  accommodated,  is  evident  from  the  significa- 
tion of  fat  or  fatness,  as  good  (see  n.  5943).  It  is  called 
good  accommodated  because  here  the  purification  of  the 
external  or  natural  man  is  described,  and  the  implanting 
of  truth  and  good,  and  thus  the  conjunction  of  both  there, 
inasmuch  as  these  are  signified  by  the  sacrifices  and  burnt 
offerings.  Therefore  by  the  fat  of  the  bullock  is  here 
meant  good  accommodated  to  the  natural  or  external  man, 
and  which  can  be  conjoined  with  truth  there ;  for  truth 
must  be  accommodated  to  its  good,  and  good  to  its  truth, 
because  they  are  to  be  one.  It  is  also  to  be  known  that 
truth  and  good  in  the  natural  or  external  man  differ  from 
truth  and  good  in  the  internal,  as  differ  exterior  and 
interior,  or  inferior  and  superior,  or  what  is  the  same, 
posterior  and  prior.  Truth  in  the  natural  is  that  of  the 
senses,  and  good  there  is  its  enjoyment,  each  perceptible 


No.  I0030.]      CHAPTER  XXIX.  VER.    lO  -  I4. 


55 


by  man  while  he  is  in  the  world,  for  it  then  appears  when 
thought  of.  Truth  however  in  the  internal  man  is  not 
apparent  truth  of  sense,  but  it  is  truth  implanted  in  its 
intellectual  part ;  and  good  there  is  also  not  perceptible, 
because  it  is  implanted  in  the  voluntary  part  —  both  in 
the  interior  life  of  man,  in  which  truth  is  of  faith  and  good 
is  of  love.  Such  is  the  difference  between  truth  and  good 
in  the  internal  or  spiritual  man,  and  truth  and  good  in  the 
external  or  natural  man.  The  implanting  and  conjunction 
of  the  latter  is  signified  by  the  sacrifice  of  the  bullock,  but 
the  implanting  and  conjunction  of  the  former  by  the  burnt 
offering  of  the  ram  —  of  which  below  in  this  chapter. 
Hence  it  is  plain  what  is  meant  by  accommodated  good, 
which  is  signified  by  the  fat  of  the  bullock. 

10030.  That  covereih  the  intestines.  That  this  signifies 
which  pertains  to  outmosts  or  lowests,  is  evident  from  the 
signification  of  the  intestines,  as  outmosts  or  lowests.  The 
intestines  are  outmosts  or  lowests  because  they  are  the  out- 
most and  lowest  of  the  interior  viscera  of  man,  not  only  as 
to  situation,  but  also  as  to  use.  As  to  situation  they  are 
below  the  stomach,  to  which  they  are  appended ;  and  as 
to  use,  they  receive  last  the  things  digested  in  man. 
Above  them,  as  is  known,  are  the  stomach,  liver,  pancreas, 
and  spleen  ;  and  still  above,  the  heart  and  lungs ;  and 
above  all,  the  head.  It  is  also  known  that  the  superior 
organs  cast  their  filth  and  refuse  into  the  intestines,  and 
thereby  remove  them,  partly  by  way  of  the  stomach,  partly 
by  the  ducts  from  the  liver,  called  the  hepatic  ducts,  and 
also  the  cystic  or  biliary,  partly  through  the  ducts  from  the 
pancreas,  which  with  the  rest  have  their  outlets  into  the 
duodenum  ;  hence  now  it  is  plain  why  outmosts  or  low- 
ests are  signified  by  the  intestines.  That  by  the  viscera  in 
man  are  signified  such  things  as  are  of  the  spiritual  world 
maj  be  evident  from  what  has  been  abundantly  shown  at 
the  close  of  several  chapters,  where  the  correspondence  of 
the  Greatest  Man,  which  is  heaven,  with  all  things  in  man. 


56 


EXODUS. 


[No.  10030. 


was  described.  In  particular  may  be  seen  what  corre- 
sponds to  the  intestines  (n.  5392)  ;  and  that  the  hells 
correspond  to  the  feces  and  excrements  thence  ejected 

2  539i~539^)'  As  i"^  what  now  follows  mention  is 
made  of  some  parts  of  the  body,  as  of  the  caul,  liver,  and 
kidneys,  also  of  the  legs,  breast,  shoulders,  and  head,  and 
their  place  in  the  sacrifices  is  described,  therefore  here 
first  it  is  to  be  shown  that  by  man's  members  in  general 
are  signified  such  things  as  are  in  the  Greatest  Man,  that 
is,  in  heaven ;  here  only  those  by  which  the  statue  of 
Nebuchadnezzar  is  described  in  Daniel :  I/is  head  was 
pure  gold,  the  breast  and  arms  silver,  the  belly  and  sides 
brass,  the  legs  iron,  and  the  feet  part  iron  and  part  clay 
(ii.  32,  33).  He  who  does  not  know  that  the  Word  of 
the  Lord  is  spiritual,  believes  that  this  was  said  of  the 
kingdoms  of  the  earth,  but  in  the  Word  the  kingdoms  of 
the  earth  are  not  treated  of,  but  the  kingdom  of  God,  thus 
heaven  and  the  church.  These  are  described  by  such 
things  as  are  on  earth  and  in  the  kingdoms  of  earth, 
because  worldly  and  earthly  things  correspond  to  such  as 
are  in  heaven ;  for  all  nature  and  the  whole  world  is  a 
theatre  representative  of  the  kingdom  of  the  Lord  —  see 
what  is  cited  above  (n.  9280)  —  and  earthly  and  worldly 
things  are  what  man  first  comprehends.  Hence  it  may  be 
evident  that  by  the  statue  seen  by  Nebuchadnezzar  in  a 

3  dream  are  signified  not  earthly,  but  heavenly  things ;  but 
what  is  severally  signified  by  the  head,  breast,  belly,  and 
sides  and  by  the  legs  and  feet,  may  be  known  from  their 
correspondence,  thus  from  the  internal  sense  of  the  Word. 
From  correspondence  it  is  known  that  by  the  head  is  sig- 
nified the  first  state  of  the  church,  by  the  breast  and  arms 
the  second,  by  the  belly  and  side  the  third,  by  the  legs  the 
fourth,  and  by  the  feet  the  last.  Because  the  first  state  of 
the  church  was  a  state  of  good  of  love  to  the  Lord,  it  is 
said  that  the  head  was  of  gold ;  and  because  the  second 
state  was  a  state  of  truth  from  that  good,  it  is  said  that  the 


No.  IOO30.]      CHAPTER    XXIX.   VER.  IO-I4. 


57 


breast  and  arms  were  of  silver ;  and  because  the  third 
state  was  the  good  of  love  and  its  truth  in  the  external  or 
natural  man,  it  is  said  that  the  belly  and  sides  were  of 
brass ;  and  because  the  fourth  state  was  the  truth  of  faith, 
it  is  said  that  the  legs  were  of  iron  ;  and  because  the  last 
state  was  truth,  which  is  called  of  faith,  without  good,  it  is 
said  that  the  feet  were  part  of  iron  and  part  of  clay.  And 
because  such  a  state  of  the  church  was  the  last,  it  is  said 
that  out  of  the  rock  was  cut  a  stone,  which  brake  in  pieces 
and  scattered  all  things,  so  that  the  wind  carried  them 
away  and  no  place  was  found  for  them  (verses  34,  35). 
By  this  is  signified  that  the  good  of  love  to  the  Lord,  the 
good  of  charity  toward  the  neighbor,  and  the  good  of  faith 
were  altogether  scattered,  so  that  it  was  not  known  what 
they  are,  but  only  something  about  the  truths  of  faith  with- 
out good  or  with  good  which  is  not  good,  thus  which  does 
not  cohere  with  the  truths  of  faith.  This  good  is  external  4 
good  without  internal,  as  is  the  good  of  merit,  good  for  the 
sake  of  self  and  the  world,  thus  for  the  sake  of  gain,  honor, 
and  reputation,  of  friendship  on  their  account,  or  of  favor 
and  also  merely  for  fear  of  the  law,  and  not  for  the  sake  of 
the  good  of  charity,  which  is  the  good  of  a  fellow-citizen, 
the  good  of  human  society,  of  one's  country,  and  of  the 
church.  Such  goods  as  are  mentioned  above  are  signified  5 
by  clay,  or  mire,  and  the  truth  with  which  that  good  does 
not  cohere  is  iron.  Therefore  it  is  said  :  The  iron,  which 
ihou  sawest  mixed  with  miry  clay,  they  shall  mingle  ihevi- 
selves  with  ihe  seed  of  man,  but  they  shall  not  cleave  one  to 
another,  even  as  the  iron  doth  not  mingle  with  clay  (verse 
43).  The  seed  of  man  is  the  truth  of  faith  from  the  pro- 
prium,  thus  truth  falsified  and  adulterated  by  application 
to  evils  from  regard  to  self  and  the  world.  Hence  it  is 
plain  that  by  the  members  of  man  from  his  head  even  to 
the  sole  of  the  foot  are  signified  such  things  as  relate  to 
the  church.  That  in  general  the  head  signifies  celestial  6 
good,  which  is  the  good  of  love  to  the  Lord,  the  breast 


58 


EXODUS. 


[No.  10030. 


spiritual  good,  which  is  the  good  of  charity  toward  the 
neighbor,  and  the  feet  natural  good,  which  is  the  good  of 
truth  and  faith,  may  be  seen  above  (n.  9913,  9914)  ;  also 
that  similar  things  are  signified  by  gold,  silver,  brass,  and 
iron  (n.  5658)  ;  and  what  in  particular  is  signified  by  the 
head  (n.  4938,  4939,  5328,  9913,  9914)  ;  by  gold  (n.  113, 
i55i»  1552,  5658.  9510^  9881)  ;  by  the  breast  (n.  4938, 
4939.  5328,  6436,  9913,  9914);  and  by  silver  (n.  1551, 
5658,  6914,  6917).  Hence  it  is  plain  what  is  signified  by 
the  belly  and  the  sides  which  are  below  the  breast ;  and  by 
brass  (n.  425,  155 1)  ;  by  the  feet  (n.  2162,  3147,  3761, 
4938-4952)  ;  by  iron  (n.  425,  426)  ;  and  by  clay  or  mire 
7  (n.  1300,  6669).  From  these  things  it  may  now  be 
known  that  by  the  members  or  viscera  of  man  are  sig- 
nified such  things  as  correspond  to  those  in  the  Greatest 
Man,  or  in  heaven,  all  of  which  relate  to  the  good  of  love 
and  the  truth  of  faith  ;  and  what  correspond  to  these  cor- 
respond also  to  the  same  in  the  church,  for  the  heaven  of 
the  Lord  on  earth  is  the  church.  That  there  is  a  cor- 
respondence of  man  and  of  all  pertaining  to  man  with  the 
Greatest  Man,  which  is  heaven,  see  what  has  been  shown 
from  experience  itself  at  the  close  of  several  chapters,  in 
the  following  numbers  (n.  3624-3649,  3741-375 1,  3883- 
3896,  4039-4051,  4218-4228,  4318-4331,  4403-4421, 
4527-4533.  4622-4633,  4652-4660,  4791-4805,  4931- 
4953.  5050-5061,  5171-5189,  5377-5396,  5552-5573. 
5711-5727,  5846-5866,  5976-5993,  6053-6058,  6189- 
6215,  6307-6326,  6466-6495).  Also  what  correspondence 
is  (n.  2987-3003,  3213-3227,  3337-3352,  3472-3485). 

1003 1.  And  the  caul  upon  the  liver.  That  this  signifies 
interior  good  of  the  external  or  natural  man,  is  evident 
from  the  signification  of  the  caul  which  is  upon  the  liver, 
as  interior  good  of  the  external  or  natural  man.  That  the 
caul  is  this  good  is  because  it  is  all  fat,  and  by  fat  is  signi- 
fied good  (see  above,  n.  10029).  interior  good 
because  that  fat  is  higher  or  more  inward  in  the  body  than 


No.  10031.]      CHAPTER  XXIX.  VER.    lO  -  I4. 


59 


the  fat  covering  the  intestines  —  of  which  just  above.  By 
the  liver  also  is  signified  interior  purification,  for  the  liver 
purifies  the  blood,  but  the  intestines  those  substances  from 
which  the  blood  is  derived.  That  it  is  the  good  of  the 
external  or  natural  man  is  because  by  the  bullock,  in 
which  that  caul  is,  is  signified  the  good  of  innocence  and 
of  charity  in  the  external  or  natural  man  (n.  9990).  In 
other  cases  by  the  liver  is  signified  the  external  good  of 
innocence  such  as  belongs  to  infants,  because  infants, 
before  the  rest  of  the  viscera  are  fully  formed  to  their  use, 
which  takes  place  when  they  are  embryos,  are  nourished 
through  the  liver,  for  all  the  nutritious  juice  is  brought 
thither  through  the  placenta  and  the  umbilical  cord  from 
the  womb  of  the  mother.  This  juice  corresponds  to  the 
good  of  innocence.  That  this  good  is  signified  by  the  2 
liver  is  evident  in  Jeremiah  ;  Mine  eyes  are  consumed  by 
tears,  my  bowels  are  irouhled,  my  liver  is  poured  forth 
upon  the  earth,  for  the  breach  of  the  daughter  of  my 
people ;  the  infant  and  the  suckling  faint  in  the  streets, 
they  say  to  their  mothers,  Where  is  corn  and  ivine  ?  (Lam. 
ii.  ir,  12.)  In  this  passage  is  described  the  grief  of  the 
vastated  church  ;  grief  for  destroyed  truth  is  signified  by 
the  eyes  being  consumed  by  tears ;  grief  for  destroyed 
truth  of  innocence  by  the  bowels  being  troubled ;  and 
grief  for  destroyed  good  of  innocence  by  the  liver  being 
poured  forth  upon  the  earth.  Wherefore  the  infant  and 
the  suckling  are  said  to  faint  in  the  streets,  and  they  say  to 
their  mothers.  Where  is  corn  and  wine  ?  The  daughter  of 
the  people  for  whose  breach  is  this  grief,  is  the  church 
(n.  2362,  3963,  6729)  ;  eyes  are  the  things  of  internal 
sight,  thus  truths  of  faith  (n.  4526,  4528,  9051)  ;  bowels 
are  the  truths  of  innocence  (n.  3294)  ;  the  liver  is  the 
good  of  innocence ;  for  the  infants  and  suckhngs  who 
faint  in  the  streets,  are  those  who  are  in  the  good  of  inno- 
cence (n.  430,  3183,  4563,  5608)  ;  corn  and  wine  con- 
cerning which  they  say  to  their  mothers,  Where  are  they? 


6o 


EXODUS. 


[No.  10031. 


are  the  good  of  truth  and  the  truth  of  good,  com  the  good 
of  truth  (n.  5959),  wine  the  truth  of  good  (n,  1071,  1798). 

10032.  And  the  two  kidneys,  and  the  fat  that  is  upon 
them.  That  this  signifies  the  interior  truth  of  the  external 
or  natural  man  and  its  good,  is  evident  from  the  significa- 
tion of  the  kidneys,  as  interior  truths  —  of  which  below ; 
and  from  the  signification  of  fat,  as  good  —  of  which 
above  (n.  10029)  ;  that  it  is  the  good  of  that  truth  is  be- 
cause it  was  the  fat  upon  the  kidneys.  The  good  of  that 
truth  is  said,  because  every  good  has  its  truth,  and  every 
truth  its  good.  There  are  innumerable  kinds  of  good,  and 
every  kind  of  good  has  truth  which  is  of  the  same  kind ; 
for  in  the  whole  heaven  there  are  goods  and  truths  which 
constitute  the  life  there,  and  they  are  everywhere  various. 
The  quality  of  the  good  which  is  signified  by  the  fat  upon 
the  kidneys,  is  evident  from  the  truths  which  are  signified 
by  the  kidneys.  By  the  kidneys  are  signified  truths  explor- 
ing, purifying,  and  chastening,  taking  this  signification  from 
their  function.  Hence  what  is  signified  by  kidneys  or 
reins  in  the  following  passages  is  manifest :  Jehovah  .  .  . 
that  triest  the  reins  and  the  heart  (Jer.  xi.  20).  And  in 
David  :  Thou  that  triest  the  hearts  and  the  reins,  O  just 
God  (Ps.  vii.  9).  Again:  O  Jehovah  .  .  .  try  my  reins 
and  my  heart  (Ps.  xxvi.  2).  Again:  O  Jehovah,  Thou 
possessest  my  reins  (Ps.  cxxxix.  13).  And  in  the  Apoca- 
lypse :  /  am  He  who  searcheth  the  reins  and  the  heart  (ii. 
23).  To  search  and  to  try  or  prove  the  kidneys  or  reins  is 
to  explore  the  truths  of  faith  ;  and  to  search  and  prove  the 
heart  is  to  explore  the  goods  of  love,  for  the  heart  is  the 
good  of  love  (n.  3883-3896,  7542,  9050).  That  the  truths 
of  faith  are  signified  by  the  kidneys,  appears  clearly  in 
David  :  O  Jehovah,  Thou  desires t  truth  in  the  reins  (Ps.  li. 
6).  That  by  the  kidneys  is  signified  interior  truth  and  its 
exploration,  is  because  by  the  ureters  and  the  bladder 
which  go  forth  from  the  kidneys  is  signified  exterior  truth 
and  its  examining,  as  also  chastening  (n.  5381-5384). 


Vo.  10033.]     CHAPTER  XXIX.   VER.    lO-  I4.  6 1 

10033.  As  the  subject  in  this  chapter  is  the  sacrifice  and 
the  burnt  offering  by  which  Aaron  and  his  sons  were  to  be 
inaugurated  into  the  priesthood,  something  more  shall  be 
briefly  told  concerning  the  blood  and  the  fat.  That  all  the 
blood  of  the  sacrifice  and  of  the  burnt  offering  was  to  be 
poured  forth  at  the  altar,  and  that  all  the  fat  was  to  be 
burned  on  the  altar,  is  evident  from  the  statutes  and  the 
laws  concerning  the  burnt  offerings  and  the  sacrifices  in 
Leviticus.  That  it  was  so  ordained  was  because  the  blood 
signified  Divine  truth,  and  the  fat  Divine  good.  That 
blood  has  this  signification  is  evident  from  what  was  shown 
above  concerning  blood  (n.  4735,  6378,  6978,  7317,  7326, 
7850,  9127,  9393)  ;  and  that  fat  signified  Divine  good  (see 
n.  5943).  That  by  blood  is  signified  Divine  truth  is  plainly  2 
evident  in  Ezekiel :  Gather  yourselves  on  every  side  io  My 
sacrifice  that  I  do  sacrifice  for  you,  a  great  sacrifice  upon 
the  mountains  of  Israel,  that  ye  may  eat  flesh  and  drink 
blood.  Ye  shall  eat  the  flesh  of  the  mighty,  and  drink  the 
blood  of  the  princes  of  the  earth  .  .  .  ye  shall  eat  fat  till 
ye  be  full,  and  drink  blood  till  ye  be  drunken,  of  My  sacrifice 
which  I  will  sacrifice  for  you  ;  ye  shall  be  satisfied  at  My 
table  with  horses,  with  chariots,  with  the  mighty  man  and 
every  man  of  war.  ,  .  .  Thus  will  I  put  My  glory  among 
the  nations  (xxxix.  17-22).  That  by  blood  is  not  here 
meant  blood  every  one  may  see,  for  it  is  said  that  they 
should  drink  the  blood  of  the  princes  of  the  earth  till  they 
were  drunken ;  and  also  that  they  should  eat  fat  till  they 
were  full;  and  then  that  they  should  be  satisfied  with 
horses  and  with  chariots.  From  this  it  is  plain  that  some- 
thing else  than  blood  is  signified  by  blood,  and  something 
else  than  the  princes  of  the  earth  by  the  princes ;  also 
something  else  than  fat  and  horses  and  chariots  by  fat  and 
horses  and  chariots  ;  but  what  is  signified  cannot  be  known 
except  by  means  of  the  internal  sense,  which  teaches  that 
blood  is  Divine  truth,  the  princes  of  the  earth  the  primary 
truths  of  the  church,  fat  Divine  good,  horses  the  internal 


62 


EXODUS. 


[No.  10033. 


sense  of  the  Word,  and  chariots  the  doctrine  itself  there- 
from. That  blood  is  Divine  truth  is  evident  from  the  pas- 
sages above  cited ;  also  that  the  princes  of  the  earth  are 
primary  truths  (n.  5044)  ;  the  earth  the  church  (n.  9325)  ; 
a  horse  the  internal  sense  of  the  Word  (n.  2760-2762)  ; 

3  and  a  chariot  doctrine  (n.  5321,  8215).  Thus  it  is  now 
plain  what  is  signified  by  the  words  of  the  Lord  in  John : 
Jesus  said,  Except  ye  eat  the  flesh  of  the  Son  of  Man  and 
drink  His  blood,  ye  shall  not  have  life  in  yourselves.  He 
that  eateth  My  flesh  and  drinketh  My  blood  hath  eternal 
life,  and  I  will  raise  him  up  at  the  last  day.  For  My  flesh 
is  meat  indeed,  and  My  blood  is  drink  indeed.  He  thai  eat- 
eth My  flesh  arid  drinketh  My  blood  abideth  in  Me  and  I 
in  him  (vi,  53-56).  That  flesh  is  Divine  good  see  above 
(n.  3813,  7850,  9127)  ;  and  the  Son  of  Man  Whose  flesh 
they  were  to  eat  and  Whose  blood  they  were  to  drink  is 
the  Lord  as  to  Divine  truth  from  Divine  good  (n.  9807). 

4  But  that  fat  or  fatness  is  Divine  good,  is  evident  in  Isaiah : 
And  in  this  mountain  Jehovah  shall  make  for  all  people  a 
feast  of  fat  things  (xxv.  6).  Again  in  the  same  prophet: 
Hearken  unto  Me,  and  eat  ye  that  which  is  good,  and  your 
soul  shall  be  delighted  in  fatness  (Iv.  2).  And  in  Jeremiah  : 
/  will  fill  the  soul  of  the  priests  with  fatness,  and  My  peo- 
ple shall  be  satisfied  with  My  good  (xxxi.  14).  From  this 
it  may  be  evident  why  all  the  fat  of  the  sacrifice  was  to  be 
burnt  upon  the  altar,  and  why  all  the  blood  was  to  be 

5  poured  forth  at  its  side.  Because  blood  and  fat  signified 
those  Divine  things,  therefore  the  Israelitish  people  were 
altogether  forbidden  to  eat  fat  and  blood  —  as  is  evident  in 
Moses  :  It  shall  be  a  statute  forever  throughout  your  gener- 
ations, that  ye  shall  eat  no  fat  and  no  blood  (Lev.  iii.  17). 
Again  :  Ye  shall  eat  no  fat,  whether  of  ox,  or  sheep,  or  goat 
.  .  .  every  one  who  shall  eat  the  fat  of  the  beast  of  which 
an  offering  is  made  bv  fire  unto  Jehovah,  the  soul  that  eateth 
it  shall  be  cut  off  from  his  people  (Lev.  vii.  23,  25).  And 
again  :  Whosoever  shall  eat  any  blood,  /  will  set  My  face 


No.  10033.]     CHAPTER  XXIX.  VER.  IO-I4. 


63 


against  the  soul  that  eatetk  blood,  and  will  cut  him  off from 
the  midst  of  his  people  (Lev.  xvii.  10-14 ;  also  Deut.  xii. 
23-25).  Eating  fat  and  blood  was  so  severely  prohibited  6 
because  by  it  was  represented  profanation  of  Divine  truth 
and  Divine  good ;  for  the  Israelitish  and  Jewish  race  was 
in  externals  separate  from  internals,  thus  in  no  Divine  truth 
and  in  no  Divine  good  as  to  faith  and  love,  but  in  external 
worship  without  them  ;  for  they  were  in  the  love  of  self  and 
of  the  world  more  than  other  nations,  consequently  in  the  • 
evils  therein  originating,  which  are  contempt  of  others, 
enmity,  hatred,  revenge,  ferocity,  and  cruelty.  Hence  also 
it  was  that  internal  truths  were  not  revealed  to  them,  for  if 
they  had  been  revealed,  they  could  not  but  have  profaned 
them.  That  that  nation  was  of  such  a  quality,  see  what  is 
cited  above  (n.  9320,  9380).  Therefore  they  would  have 
represented  profanation  if  they  had  eaten  blood  and  fat,  for 
whatsoever  was  instituted  among  them  was  representative 
of  the  interior  tnings  of  the  church  and  heaven.  From  this  7 
again  it  is  plain  what  is  signified  by  eating  fat  to  fulness, 
and  by  drinking  blood,  the  blood  of  the  princes  of  the 
earth,  even  to  drunkenness,  in  Ezekiel  (xxxix.  17-22;  as 
above),  namely,  that  when  interior  things  were  opened, 
then  to  those  who  were  in  them,  that  is,  in  faith  and  in  love 
to  the  Lord,  would  be  appropriated  Divine  truth  and 
Divine  good,  which  was  effected  among  the  nations  when 
the  Lord  came  into  the  world ;  wherefore  also  it  is  there 
said,  Thus  will  I  put  My  glory  among  the  nations.  By 
glory  is  signified  Divine  truth  proceeding  from  the  Lord, 
such  as  it  is  in  heaven  (n.  9429),  and  by  nations  are  signi- 
fied all  who  are  in  good  (n.  1259,  1260,  1416,  1849,  4574, 
6005,  8771,  9256).  This  the  Lord  Himself  confirms  when  8 
He  says  that  His  flesh  is  meat  indeed,  and  His  blood  is 
drink  indeed,  and  that  whoso  eateth  His  flesh  and  drink- 
eth  His  blood  abideth  in  Him  and  He  in  him  (John  vi. 
55,  56)  ;  and  also  in  His  instituting  the  Holy  Supper,  in 
which  they  were  to  eat  His  flesh  and  drink  His  blood 


64 


EXODUS. 


[No.  10033. 


(Matt.  xxvi.  27,  28)  ;  by  which  is  signified  the  appropriation 
of  Divine  good  and  Divine  truth  from  Him.  And  appro- 
priation of  Divine  good  and  Divine  truth  from  the  Lord 
cannot  be  given  except  with  those  who  acknowledge  the 
Divine  of  the  Lord,  for  this  is  the  first  and  the  very  essen- 
tial of  all  the  things  of  faith  in  the  church.  Heaven  indeed 
cannot  be  opened  to  any  others,  because  the  whole  heaven 
is  in  that  faith  ;  thus  the  Divine  truth  proceeding  from  the 
Divine  good  of  the  Lord,  which  is  there  meant  by  blood, 
cannot  be  communicated  to  others.  Let  every  one  there- 
fore who  is  within  the  church  take  heed  to  himself  lest  he 
deny  the  Lord,  and  also  lest  he  deny  His  Divine,  for  to 
that  denial  heaven  is  closed  and  hell  is  opened  ;  inasmuch  as 
all  such  are  separated  from  heaven,  where  the  Divine  of  the 
Lord  is  all  in  all,  for  this  makes  heaven.  And  when  heaven 
is  closed,  knowledge  of  the  truths  of  faith  from  the  Word 
and  the  doctrine  of  the  church  is  indeed  given,  but  not 
any  faith  which  is  faith,  since  the  faith  which  is  faith  comes 
9  from  above  —  that  is,  through  heaven  from  the  Lord.  That 
the  Lord  so  spake,  that  is,  called  the  Divine  good  proceed- 
ing from  Himself  His  flesh,  and  the  Divine  truth  proceed- 
ing from  His  Divine  good  His  blood,  was  because  the 
Word,  which  is  from  Him,  was  the  Divine  filling  the  whole 
heaven.  Such  a  Word  must  be  by  correspondences,  con- 
sequently must  be  representative  and  significative  in  all 
and  every  part,  for  thus  and  no  otherwise  it  conjoins  men 
of  the  church  with  angels  in  the  heavens.  For  when  men 
perceive  the  Word  according  to  the  letter,  angels  perceive 
it  according  to  the  internal  sense  ;  thus  instead  of  the 
flesh  of  the  Lord  they  perceive  Divine  good  and  instead 
of  His  blood  Divine  truth,  both  from  the  Lord ;  hence  the 
holy  flows  in  through  the  Word. 

10034.  And  shalt  offer  it  upon  ihe  aliar.  That  this  sig- 
nifies from  the  Divine  love  of  the  Lord,  is  evident  from  the 
signification  of  offering  by  fire,  as  the  kindling  of  Divine 
love  ;  and  from  the  representation  of  the  altar,  as  a  repre- 


No.  I003S  ]      CHAPTER  XXIX.   VER.    10-  I4. 


65 


sentative  of  the  Lord  as  to  the  Divine  good  of  love  (see 
n.  9388,  9389,  9714).  That  offering  by  fire  is  the  kindling 
of  Divine  love  is  because  by  the  fire  upon  the  altar  was 
signified  the  Divine  love  (n.  6832). 

10035.  -And  the  flesh  of  the  bullock.  That  this  signifies 
the  evil  of  the  former  loves  there,  is  evident  from  the  sig- 
nification of  flesh,  as  the  good  of  love,  and  in  the  opposite 
sense  the  evil  of  love — of  which  below;  and  from  the 
signification  of  the  bullock,  as  the  external  or  natural — of 
which  above.  For  by  a  bullock  and  a  calf  in  the  good 
sense  is  signified  the  external  or  natural  of  man  as  to  the 
good  of  innocence  and  of  charity,  but  in  the  opposite 
sense  the  external  or  natural  of  man  as  to  the  evil  which  is 
contrary  to  the  good  of  innocence  and  charity,  most 
expressions  in  the  Word  having  also  an  opposite  sense. 
That  the  flesh  of  the  bullock  here  signifies  the  evil  of 
former  loves  in  the  external  or  natural  man,  is  because  by 
flesh  is  signified  the  voluntary  of  man,  thus  his  proprium, 
for  what  is  of  the  will  is  the  proprium  ;  and  since  by  flesh 
is  signified  the  voluntary  or  the  proprium,  therefore  by  it 
is  also  signified  the  good  of  love  or  the  evil  of  love.  For 
there  are  two  faculties  with  man,  which  are  called  under- 
standing and  will.  To  the  understanding  pertain  truths  or 
falsities,  but  to  the  will  goods  or  evils.  Thus  to  the  under- 
standing pertains  what  is  of  faith,  and  to  the  will  what  is  of 
love,  since  what  is  of  love  is  perceived  as  good,  and  what 
is  of  faith  is  perceived  as  truth.  Falsities  also  are  of 
faith  and  evils  are  of  love  with  those  who  are  in  falsities  and 
evils.  Hence  may  be  evident  what  is  meant  by  the  volun-  2 
tary  proprium  which  is  signified  by  flesh  in  both  senses. 
It  is  further  to  be  known  that  all  the  voluntary  proprium  of 
man  is  evil,  because  man  of  himself  loves  nothing  but 
himself  and  the  world,  and  if  he  loves  his  neighbor  it  is  for 
the  sake  of  himself.  Therefore  he  must  be  regenerated 
and  by  regeneration  receive  a  new  will ;  but  the  will  which 
he  receives  by  regeneration  is  not  of  the  man,  but  of  the 


66 


EXODUS. 


[No.  10035. 


Lord  with  the  man.  When  this  will  or  this  voluntary  is 
meant  by  flesh,  then  flesh  signifies  the  good  of  love  —  but 
see  what  has  been  before  shown  concerning  flesh  and  the 
proprium,  namely,  that  flesh  signifies  the  proprium  of  the 
Lord,  which  is  Divine  good,  and  hence  all  the  good  of 
love  with  the  regenerate  man  (n.  3813,  7850,  9127)  ;  and 
that  in  the  opposite  sense  it  signifies  the  voluntary  proprium 
of  man,  which  is  the  evil  of  love  (n.  999,  3813,  8409).  It 
has  also  been  shown  that  the  proprium  of  the  Lord  is 
Divine  good,  and  hence  the  good  of  love  to  Him  and 
toward  the  neighbor,  since  the  proprium  of  the  Lord  gives 
the  life  of  heaven  to  man  when  he  is  being  regenerated 
(n.  1023,  1044,  1937,  1947,  3812,  5660,  5786,  8480)  ;  and 
that  the  proprium  of  man  is  nothing  but  evil  (n.  210,  215, 
694,874-876,  987,  1047,  3812,  4328,  5660,  5786,8480, 
8497).  That  by  the  flesh  of  this  bullock  is  signified  the 
evil  of  love  is  evident  from  what  follows  in  this  verse, 
namely,  that  the  flesh,  the  skin,  and  the  dung  were  to  be 
burned  without  the  camp,  because  they  were  sin.  But 
what  was  represented  by  its  being  required  that  the  flesh  of 
the  sacrifice  should  be  eaten  by  the  priest  and  by  the  people 
in  the  holy  place  will  be  seen  below  (n.  10040). 

10036.  And  his  skin.  That  this  signifies  falsity  in  out- 
mosts,  is  evident  from  the  signification  of  the  skin,  as  truth 
in  outmosts,  and  in  the  opposite  sense  falsity  there.  This 
signification  of  the  skin  is  from  correspondence,  for  they 
who  have  reference  to  the  skin  in  the  Greatest  Man  or  in 
heaven  are  they  who  are  in  the  truths  of  faith,  and  not  so 
much  in  corresponding  good,  and  who  are  in  the  threshold 
to  heaven  (see  n.  5552-5559)  ;  hence  by  skin  or  hide  in 
the  abstract  sense  is  signified  truth  in  outmosts  (n.  3540, 
8980).  That  here  by  the  skin  is  signified  falsity  in  outmosts 
is  because  by  the  flesh  is  signified  the  evil  of  love  —  of 
which  just  above  (n.  10035)  >  when  flesh  signifies  the 
evil  of  love,  its  skin  signifies  the  falsity  of  faith  thence. 

10037.  And  his  dung.    That  this  signifies  all  other 


No.  I0037-]     CHAPTER    XXIX.  VER.    10-  I4. 


67 


unclean  things,  is  evident  from  the  signification  of  dung, 
as  what  is  unclean.  That  dung  signifies  what  is  unclean, 
consequently  evil  and  falsity,  for  these  things  in  the  spiritual 
sense  are  unclean,  is  because  everything  of  food  which  is 
useless  and  discarded  passes  off  into  dung,  and  food  in  the 
spiritual  sense  is  the  truth  and  good  of  faith  and  love  (see 
n.  4792,  5147,  5293,  5340,  5342,  5576,  5915,  8562,  9003). 
Hence  also  it  is  that  dung  and  excrement  correspond  to 
evils  which  are  in  hell,  that  also  in  the  Word  is  called  the 
draught  —  in  regard  to  which  correspondence  see  above 
(n.  594,  2755,  4948,  5394,  5395,  7161).  Hence  now  it  is  2 
that  such  things  in  the  Word  signify  what  is  infernal,  as  may 
be  evident  from  the  following  passages  —  in  Isaiah:  He 
that  is  left  in  Zion,  and  he  thai  remaineth  in  Jerusalem, 
shall  be  called  holy,  every  one  that  is  written  unto  life  in 
Jerusalem,  when  the  Lord  shall  have  washed  away  the  filth 
of  the  daughters  of  Zion,  and  shall  have  purged  the  blood 
of  Jerusalem  (Isa.  iv.  3,  4).  By  Zion  and  Jerusalem  is 
signified  the  church,  by  Zion  the  church  with  those  who  are 
in  the  good  of  love,  and  by  Jerusalem  with  those  who  are 
in  truths  from  that  good  ;  to  wash  away  the  filth  of  the 
daughters  of  Zion  is  to  purify  from  evils  those  in  the  church 
who  are  in  the  good  of  love,  and  to  purge  the  blood  of 
Jerusalem  is  to  purify  from  falsities  of  evil  those  in  the 
church  who  are  in  truths.  And  in  Jeremiah  :  They  shall  3 
bring  out  the  bones  of  the  kings  of  Judah,  and  the  bones  of 
his  princes,  and  the  bones  of  the  priests,  and  the  bones  of 
the  prophets  .  .  .  and  shall  spread  them  before  the  sun,  and 
the  moon,  and  all  the  host  of  the  heavens,  which  they  had 
loved,  and  which  they  had  sen'ed  ,  .  ,  they  shall  fiot  be 
gathered,  nor  be  buried;  they  shall  be  for  dung  upon  the 
face  of  the  earth  (viii.  1,2).  By  these  words  is  described 
the  state  of  those  who  have  profaned  the  goods  and  truths 
of  the  church,  which  state  at  that  time  was  also  represented 
by  bringing  out  bones  from  the  sepulchres ;  the  bones  of 
kings  and  of  princes  brought  out  from  sepulchres  signify 


68 


EXODUS. 


[No.  10037. 


truths  profaned ;  the  bones  of  priests  and  of  prophets  sig- 
nify goods  profaned  ;  to  be  spread  before  the  sun,  the  moon, 
and  all  the  host  of  the  heavens,  signifies  removal  from  all 
good  and  truth ;  not  to  be  gathered  nor  buried  signifies  no 
resurrection  to  life ;  to  be  dung  on  the  face  of  the  earth 
signifies  to  be  nothing  but  infernal.  Again  :  They  shall  die 
by  deaths  of  malignant  diseases,  so  that  they  shall  not  be 
lamented,  neither  shall  they  be  buried ;  they  shall  be  for 
dung  on  the  face  of  the  earth  (xvi.  4  ;  xxv.  33).  By  dung 
on  the  face  of  the  earth  is  signified  the  same  as  above. 

4  And  in  the  Lamentations  :  They  zvho  did  eat  delicacies  are 
desolated  in  the  streets :  they  that  were  brought  up  on  purple 
have  embraced  dunghills  (iv.  5).  They  who  have  eaten 
delicacies  are  those  who  have  the  Word  and  thence  knowl- 
edges of  truth ;  they  that  were  brought  up  on  purple  are 
those  who  are  in  the  knowledges  of  good ;  to  embrace 
dunghills  is,  instead  of  truth  and  good,  to  learn  and  choose 
falsities.  In  Malachi :  If  ye  will  not  hear,  and  if  ye  will 
not  lay  to  the  heart  .  .  .  I  will  send  a  curse  upon  you  .  .  . 
and  will  spread  dung  upon  your  faces,  the  dung  of  your 
feasts  (ii.  2,  3).  To  spread  dung  upon  the  face  is  to  defile 
the  interiors  of  life  with  the  falsities  of  evil ;  the  dung  of 

5  feasts  is  to  defile  the  holy  things  of  worship.  And  in 
Ezekiel :  the  prophet  was  commanded  to  make  a  cake  of 
barley  with  the  dung  of  human  excrement,  because  thus 
the  sons  of  Israel  eat  their  bread  unclean ;  but  he  said, 
Ah,  Lord  Jehovah,  my  soul  hath  not  been  polluted:  there 
hath  not  come  into  my  mouth  the  flesh  of  abomination  ;  then 
He  answered,  I  give  thee  the  dung  of  an  ox  for  the  excrement 
of  man,  that  thou  mayest  bake  thy  bread  with  it  .  .  .  for  I 
will  cause  them  to  want  bread  and  7uater,  and  a  man  and 
his  brother  shall  be  desolated,  and  shall  pine  away  because 
of  their  iniquity  (iv.  9,  12-17).  By  these  words  was  rep- 
resented the  quality  of  the  good  and  truth  of  the  church 
of  the  Jewish  nation ;  a  cake  of  barley  with  the  excrement 
of  man  signifies  the  interior  good  of  the  church  defiled 


No.  10038.]     CHAPTER  XXIX.  VER.    lO  -  I4. 


69 


with  the  evils  of  the  love  of  self;  a  cake  with  the  dung  of 
an  ox  signifies  the  external  good  of  the  church  defiled  with 
the  evils  of  that  love.  Because  those  things  are  signified  ^ 
by  the  cake,  it  is  said  that  they  should  want  bread  and 
water  and  should  be  desolated  ;  bread  and  water  are  good 
and  truth ;  to  want  them  and  to  be  desolated  is  to  be 
deprived  of  them.  Because  such  things  were  signified  by 
dung  and  excrement,  it  is  plain  what  is  signified  by  these 
words  in  Moses  :  There  shall  be  a  place  without  the  camp, 
whither  thou  shall  go  forth  abroad:  and  thou  shall  have  a 
paddle  .  .  .  with  which  thou  shall  cover  thine  excrement; 
for  Jehovah  God  walketh  in  the  midst  of  thy  camp  .  .  . 
that  thy  camp  may  be  holy,  and  He  may  not  see  in  thee 
the  nakedness  of  anything,  and  turn  from  thee  (Deut.  xxiii. 
12-15).  This  was  commanded  because  what  is  unclean 
was  represented  by  such  filth ;  for  by  the  camp  where  the 
sons  of  Israel  were  was  represented  heaven  and  the  church, 
where  the  Lord  is  present  through  faith  and  love  j  therefore 
by  the  place  without  the  camp  was  represented  where 
heaven  and  the  church  is  not,  thus  where  the  Lord  is  not 
present  through  faith  and  love.  Therefore  it  is  said  that 
the  camp  should  be  holy,  lest  Jehovah  walking  in  the  midst 
of  the  camp  should  see  the  nakedness  of  anything  and 
turn  away.  Nakedness  is  what  is  unclean  by  reason  of 
evils  and  falsities.  That  the  camp  there  signified  heaven 
and  the  church,  where  the  Lord  is,  will  be  seen  in  what 
now  follows. 

10038.  Shalt  thou  burn  with  fire  without  the  camp. 
That  this  signifies  that  those  things  were  to  be  committed 
to  hell,  and  to  be  defiled  with  the  evils  of  self-love,  is  evi- 
dent from  the  signification  of  burning  with  fire,  as  consu- 
ming with  the  evils  of  self-love  —  for  by  burning  is  signified 
consuming,  and  by  fire  the  evil  of  self-love,  as  may  be 
seen  above  (n.  1297,  5071,  5215,  6314,  6832,  7324,  7575, 
9141,  9434)  ;  and  from  the  signification  of  the  camp,  as 
heaven  and  the  church,  and  in  the  opposite  sense  where 


70 


EXODUS. 


[No,  ICX338. 


heaven  and  the  church  is  not,  thus  hell  —  of  which  in 
what  follows.  That  to  be  burned  with  fire  is  to  be  con- 
sumed by  the  evils  of  self-love,  is  because  that  love  con- 
sumes all  the  goods  and  truths  of  faith.  That  self-love  has 
this  effect,  scarce  any  one  at  this  day  knows,  and  hence 
neither  is  it  known  that  this  love  is  hell  with  man  and  that 

t  it  is  meant  by  infernal  fire.  For  there  are  two  fires  of  life 
with  man,  one  is  the  love  of  self,  the  other  is  love  to  God. 
They  who  are  in  the  love  of  self  cannot  be  in  love  to  God, 
because  these  loves  are  opposite.  They  are  opposite 
because  the  love  of  self  produces  all  evils,  which  are  con- 
tempt of  others  in  comparison  with  self,  enmity  against 
those  who  do  not  favor,  at  length  hatred,  revenge,  ferocity, 
cruelty ;  which  evils  totally  resist  Divine  influx,  conse- 
quently extinguish  the  truths  and  goods  of  faith  and  of 
charity,  for  these  are  what  flow  in  from  the  Lord.  That 
every  one's  love  is  the  fire  of  his  life,  any  one  may  know 
who  reflects  ;  for  without  love  there  is  no  life,  and  such  as 
the  love  is  such  is  the  life  ;  and  hence  it  may  be  known 
that  self-love  produces  evils  of  every  kind,  and  that  it  so 
far  produces  them  as  it  is  regarded  as  an  end,  that  is,  so 
far  as  it  is  the  ruling  love.  The  worst  kind  of  self-love  is 
the  love  of  dominion  for  the  sake  of  self,  that  is,  solely  for 
the  sake  of  honor  and  gain.  They  who  are  in  that  love 
may  indeed  profess  faith  and  charity,  but  they  do  this  with 
the  mouth  and  not  with  the  heart.  Yea,  they  who  are  the 
most  abandoned  of  them  regard  what  is  of  faith  and 
charity,  thus  the  holy  things  of  the  church,  as  means  to 
accomplish  their  ends.  But  concerning  self-love  and  its 
kinds,  and  the  evils  therein  originating,  and  the  state  of 
those  ruled  by  them  in  the  other  life,  by  the  Divine  mercy 
of  the  Lord,  a  particular  account  will  be  given  elsewhere. 
This  is  said  here  in  order  that  what  is  meant  by  being 

3  burnt  with  fire  without  the  camp  may  be  known.  That  the 
camp  where  the  sons  of  Israel  encamped,  represented 
heaven  and  the  church,  and  hence  that  without  the  camp 


No.  10038.]     CHAPTER  XXIX.  VER.   10- I4. 


71 


is  where  heaven  and  the  church  are  not,  thus  hell,  may  be 
evident  from  what  is  related  in  the  Word  concerning  the 
camp  and  the  encampment  of  the  sons  of  Israel  in  the 
wilderness  —  as  from  these  words  in  Moses  :  The  sons  of 
Israel  shall  encamp,  every  man  by  his  own  camp,  and  every 
man  by  his  own  standard,  according  to  their  hosts  ;  and  the 
Levites  shall  encamp  round  about  the  tabernacle  of  the 
Testimony,  that  there  be  no  wrath  upon  the  congregation  of 
the  sons  of  Israel  (Num.  i.  52,  53  ;  ii.  2).  And  again  it  is 
said  that  the  tribes  of  Judah,  Issachar,  and  Zebulun  en- 
camped to  the  east ;  the  tribes  of  Reuben,  Simeon,  and 
Gad  to  the  south ;  the  tribes  of  Ephraim,  Manasseh,  and 
Benjamin  to  the  west ;  and  the  tribes  of  Dan,  Asher, 
and  Naphtali  to  the  north ;  but  the  Levites  in  the  midst 
of  the  camp  (Num.  ii.,  x.).  Their  encampments  were  so 
ordered  that  they  might  represent  heaven  and  the  church 
(n.  9320)  ;  by  the  tribes  also,  according  to  which  they  en- 
camped, were  represented  all  the  goods  and  truths  of 
heaven  and  the  church  in  the  complex  (n.  3858,  3926, 
3939,  4060,  6335,  6337,  6397,  6640,  7836,  7891,  7996, 
7997)  ;  hence  it  is  said  that  Jehovah  dwelt  in  the  midst  of 
the  camp  (Num.  v.  3),  and  that  He  walked  in  the  midst 
of  the  camp,  and  therefore  it  should  be  holy  (Deut.  xxiii. 
14).  And  in  the  prophecy  of  Balaam  it  is  said,  when  he 
saw  Israel  dwelling  according  to  their  tribes  ...  he  said, 
How  goodly  are  thy  tents,  O  Jacob,  and  thy  habitations,  O 
Israel  (Num.  xxiv.  2,  3,  5).  Since  by  the  camp  was  rep-  4 
resented  heaven  and  the  church,  it  follows  that  by  without 
the  camp  was  signified  where  heaven  and  the  church  are 
not,  thus  where  hell  is ;  therefore  every  one  that  was  un- 
clean and  also  that  was  guilty  was  sent  forth  thither  —  as 
may  be  evident  from  the  following  passages  :  Ye  shall  send 
forth  out  of  the  camp  every  leper,  and  every  one  that  hath 
an  issue,  every  one  unclean  by  the  dead ;  both  male  and 
female,  ye  shall  send  them  abroad  out  of  the  camp,  that 
they  may  not  pollute  the  camp,  in  the  midst  of  which  Jeho- 


72 


EXODUS. 


[No.  10038. 


Vdh  dwelleth  (Num.  v.  2,  3 :  Lev.  xiii.  15,  16).  A  man 
that  is  not  clean  by  chance  of  the  night  shall  go  abroad  out 
0/  the  camp,  and  shall  not  come  into  the  midst  0/  the  camp 
.  .  .  he  shall  wash  himself  in  water,  and  when  the  sun  is 
down,  he  shall  come  within  the  camp.  Thou  shalt  have  a 
space  without  the  camp,  whither  thou  mayest  go  forth 
abroad,  and  by  a  paddle  thou  shalt  cover  thine  excrement, 
because  Jehovah  walketh  in  the  midst  of  the  camp  .  .  , 
therefore  the  camp  shall  be  holy  (Deut.  xxiii.  10-15). 
was  commanded  also  that  they  who  should,  be  stoned, 
should  be  stoned  without  the  camp  (Lev.  xxiv.  14  :  Num. 

35 >  36)'  From  these  passages  it  is  now  evident 
that  by  burning  with  fire  the  flesh,  skin,  and  dung  of  the 
bullock  without  the  camp,  is  signified  that  the  evils  which 
5  are  signified  by  them  were  to  be  committed  to  hell.  The 
same  which  was  represented  by  the  camp  and  without  the 
camp,  was  also  represented  by  the  land  of  Canaan  and 
the  lands  round  about  it,  after  that  land  was  distributed 
for  inheritances  among  the  sons  of  Israel.  Accordingly  by 
the  land  of  Canaan  and  simply  by  earth,  in  the  Word,  are 
signified  heaven  and  the  church,  and  by  the  sons  of  Israel 
they  who  are  in  heaven  and  the  church.  That  by  earth  is 
signified  heaven  and  the  church  —  see  what  is  cited  above 
(n.  9325)  ;  and  that  by  the  sons  of  Israel  are  signified 
they  who  are  therein  (n.  9340). 

10039.  It  is  sin.  That  this  signifies  thus  purified  from 
evils  and  falsities,  is  evident  from  the  signification  of  sin, 
when  by  it  is  meant  sacrifice,  as  purification  from  evils  and 
falsities ;  for  in  the  original  by  sin,  where  sacrifices  are 
treated  of,  is  meant  sacrifice  for  sin,  and  by  sacrifice  is  sig- 
nified purification  from  evils  and  falsities  (n.  9990,  9991). 
That  sacrifice  for  sin  in  the  Word  is  called  sin,  may  be 
seen  in  Leviticus  (iv.  3,  8,  14,  20,  21,  24,  25,  29,  33,  34; 
v.  6,  8,  9 ;  xvi.  9,  25)  ;  and  elsewhere. 

10040.  As  the  flesh  of  the  bullock  with  his  skin  and 
dung  was  to  be  burnt  with  fire  without  the  camp,  it  may  be 


No.  10040.]     CHAPTER  XXIX.  VER.   lO  -  I4. 


73 


evident  that  by  his  flesh  was  not  signified  the  good  of  love, 
but  the  evil  of  love,  according  to  what  was  said  of  his  flesh 
above  (n.  10035),  and  of  the  camp  just  above  (n.  10038). 
It  was  granted  to  eat  the  flesh  of  the  sacrifice,  as  may  be 
evident  from  the  passages  which  follow,  for  the  reason  that 
the  Israelitish  and  Jewish  nation  while  in  worship  was  in 
the  external  without  the  internal  —  see  what  is  cited  above 
(n.  9320,  9380)  ;  and  the  external  without  the  internal  is 
not  at  all  holy,  because  then  there  is  only  gesture  of  the 
body  and  speech  of  the  mouth,  and  the  heart  and  soul  are 
absent.  Nevertheless  the  external  without  the  internal  was 
called  holy,  because  it  represented  holy  internals ;  holy 
internals  are  all  things  which  are  of  love  and  faith  from  the 
Lord  to  the  Lord.  Because  that  nation  was  of  this  nature, 
it  was  not  allowed  them  to  eat  blood  and  fat,  since  by 
blood  was  signified  Divine  truth  which  is  of  faith,  and  by 
fat  Divine  good  which  is  of  love,  both  from  the  Lord  (see 
above,  n.  10033)  !  but  they  were  allowed  to  eat  the  flesh 
of  the  sacrifice,  because  by  it  was  signified  the  proprium 
of  man  (n.  10035),  and  the  proprium  of  that  nation  was  to 
worship  externals  as  holy,  and  to  make  no  account  what- 
ever of  internals,  which  worship,  except  as  a  representative 
which  was  holy,  was  idolatrous  (n.  4281,  4311).  Flesh 
also  representatively  is  nothing  else,  since  its  blood  repre- 
sented Divine  truth  and  its  fat  Divine  good  (n.  10033), 
for  then  the  flesh  represented  something  without  life  and 
soul,  which  is  called  dead,  as  is  the  external  without  its 
internal  —  according  to  these  words  in  Moses  :  Thou  shall 
not  eat  the  blood,  for  ike  blood  is  the  soul ;  thou  shall  not 
eat  the  soul  with  the  flesh  (Deut.  xii.  23).  Worship  is  2 
nearly  similar  with  those  of  the  Catholic  religion,  as  it  is 
called,  namely,  external  without  internal ;  for  it  is  not 
given  to  the  common  people  to  know  the  internals  of 
the  Word,  since  they  are  not  allowed  to  read  the  Word. 
Therefore  also  by  the  Divine  providence  of  the  Lord  it 
has  come  to  pass  that  in  the  Holy  Supper  the  bread  is 


74 


EXODUS. 


[No.  10040. 


given,  which  is  the  flesh,  and  not  the  wine  which  is  the 
blood ;  and  yet  the  blood  is  what  gives  life  to  the  flesh, 
as  the  wine  to  the  bread.  For  as  bread  without  wine 
does  not  give  nourishment  to  the  body,  so  neither  does 
the  good  of  love,  which  is  signified  by  bread  and  by  flesh, 
without  the  truth  of  faith,  which  is  signified  by  wine 
and  by  blood,  give  nourishment  to  the  soul.  By  the 
Divine  providence  of  the  Lord  it  has  also  come  to  pass 
that  the  priest  should  drink  the  wine,  because  by  it  is  sig- 
nified the  nourishment  of  the  soul  by  Divine  truth  without 
the  good  of  love,  which  is  a  holy  external  without  a  holy 
internal.  That  this  has  come  to  pass  by  the  Divine  provi- 
dence of  the  Lord  they  do  not  know,  because  they  idol- 
atrously  adore  externals  and  thus  do  not  apprehend 
internals ;  and  therefore  if  it  had  been  otherwise,  they 
would  have  profaned  holy  things  just  like  the  Jews.  By 
drinking  wine  alone  is  also  signified  alone  to  know  Divine 
truth,  and  not  the  common  people  except  so  far  and  in 
such  manner  as  the  priests  willed,  as  is  the  fact.  That 
in  the  Holy  Supper  the  flesh  and  the  bread  are  the  Divine 
good  of  the  Divine  love  of  the  Lord  toward  the  human 
race,  and  the  reciprocal  of  man  to  the  Lord ;  and  that  the 
blood  and  the  wine  are  the  Divine  truth  proceeding  from 
the  Divine  good  of  the  Lord,  thus  the  truth  of  faith  from 
the  Lord  to  the  Lord,  may  be  seen  above  (n.  3464,  3813, 
4211,4217,  4735.4976,  6135,  6377,  6789,  7850,9127). 
As  to  the  flesh  of  the  sacrifices,  when  it  was  to  be  brought 
forth  out  of  the  camp  and  burned  with  fire  see  Leviticus 
(iv.  II,  12,  21)  ;  and  when  and  by  whom  it  was  to  be 
eaten  (vi.  19  to  the  end;  vii.  6,  15-19;  xix.  5,  6:  Deut. 
xii.  7,  17,  18,  27;  xxvii.  6,  7). 

10041.  Verses  15-18.  Antf  one  ram  thou  shall  take ; 
and  Aaron  and  his  sons  shall  lay  their  hands  ufon  the 
head  of  the  ram.  And  thou  shall  slay  the  ram,  and  thou 
shall  take  his  blood,  and  sprinkle  it  upon  the  altar  round 
about.   And  thou  shall  cut  the  ram  into  his  pieces,  and 


No.  10042.]      CHAPTER  XXIX.   VER.  I5-I8, 


75 


shalt  wash  his  iniesiines,  and  his  legs,  and  put  them  upon  his 
pieces,  and  upon  his  head.  And  thou  shalt  offer  up  with 
the  whole  ram  upon  the  altar :  it  is  a  burnt  offering  u7ito 
Jehovah  :  it  is  an  odor  of  rest,  an  offering  made  by  fire 
unto  Jehovah.  "  And  one  ram  thou  shalt  take  "  signifies 
the  good  of  innocence  in  the  internal  man ;  "  and  Aaron 
and  his  sons  shall  lay  their  hands  "  signifies  communication 
of  power ;  "  upon  the  head  of  the  ram  "  signifies  with  the 
whole.  "  And  thou  shalt  slay  the  ram  "  signifies  prepara- 
tion for  the  purification  of  the  internal  man ;  "  and  thou 
shalt  take  his  blood  "  signifies  Divine  truth  ;  "  and  sprinkle 
it  upon  the  altar  round  about "  signifies  conjunction  with 
Divine  good.  "  And  thou  shalt  cut  the  ram  into  his  pieces  " 
signifies  interiors  to  be  distinctly  placed  in  order ;  "  and 
shalt  wash  his  intestines  "  signifies  purification  of  lowest 
things  ;  "  and  his  legs  "  signifies  purification  of  the  exte- 
riors, which  are  of  the  natural  man ;  "  and  put  them  upon 
his  pieces,  and  upon  his  head  "  signifies  the  orderly  placing 
of  exteriors  beneath  internals  and  inmosts.  "And  thou 
shalt  offer  up  with  the  whole  ram  upon  the  altar"  signifies 
the  internal  of  the  Divine  Human  of  the  Lord  united  to 
the  Divine  good  of  His  Divine  love  which  was  in  Himself; 
"  it  is  a  burnt  offering  unto  Jehovah  "  signifies  the  glorifi- 
cation of  the  Human  of  the  Lord  ;  "  it  is  an  odor  of  rest " 
signifies  perception  of  peace ;  "  an  offering  made  by  fire 
unto  Jehovah  "  signifies  all  from  Divine  love. 

10042.  And  one  ram  thou  shalt  take.  That  this  signi- 
fies the  good  of  innocence  in  the  internal  man,  is  evident 
from  the  signification  of  a  ram,  as  the  good  of  innocence 
and  charity  in  the  internal  man  —  of  which  in  what  follows. 
Since  in  this  chapter  sacrifices  and  burnt  offerings  of  rams 
and  of  lambs  are  treated  of,  what  was  signified  by  the  ani- 
mals in  general  which  were  offered  for  sacrifices  and  burnt 
offerings,  must  be  told.  The  animals  were  oxen,  bullocks, 
he-goats,  rams,  she-goats,  he-kids ;  also  he-lambs,  she- 
lambs,  and  she-kids.    He  who  docs  not  know  what  these 


76 


EXODUS. 


[No.  10042, 


animals  signify,  cannot  at  all  know  what  is  signified  by  the 
sacrifices  and  burnt  offerings  of  them  in  particular.  It  is 
to  be  known  that  all  animals  on  earth  signify  such  things 
as  are  in  man,  which  in  general  have  reference  to  the  affec- 
tions of  his  will  and  to  the  thoughts  of  his  understanding, 
thus  to  goods  and  to  truths,  since  goods  are  of  the  will,  and 
truths  are  of  the  understanding.  And  because  they  have 
reference  to  goods  and  truths,  they  also  have  reference  to 
love  and  faith,  for  all  things  of  love  are  called  goods,  and 
2  all  things  of  faith  are  called  truths.  That  animals  of  differ- 
ent kinds  have  such  signification  originates  in  representa- 
tives in  the  other  life  ;  for  in  that  life  there  appear  animals 
of  many  genera  and  innumerable  species.  Such  animals 
there  are  appearances  having  an  exact  and  living  corre- 
spondence with  the  affections  and  thoughts  of  spirits  and 
angels.  That  this  is  so  may  also  be  evident  from  the  pro- 
phetic visions  in  the  Word  throughout ;  for  all  things  which 
were  seen  by  the  prophets  are  such  as  appear  before  angels 
in  heaven.  This  is  why  so  frequent  mention  is  made  of 
beasts  in  the  Word,  and  by  every  one  of  them  is  signified 
something  which  has  reference  to  what  is  in  man,  as  said 
above.  Neither  is  man  other  than  an  animal  as  to  his  ex- 
ternal man,  but  he  is  distinguished  by  the  internal  man, 
whereby  both  can  be  elevated  toward  heaven  and  to  God, 
and  thence  receive  faith  and  love.  This  is  the  reason  that 
beasts  were  used  in  sacrifices  and  burnt  offerings.  He  who 
does  not  know  this  cannot  at  all  know  why  it  was  com- 
manded at  one  time  to  offer  bullocks,  rams,  and  he-lambs ; 
at  another  time  oxen,  she-goats,  and  she-lambs  ;  at  another 
time  he-goats,  he-kids,  and  she-kids ;  for  to  what  purpose 
otherwise  would  such  distinctions  be  made  ?  That  beasts 
in  the  Word  signify  goods  and  evils  with  man,  and  also 
truths  and  falsities,  may  be  seen  above  (n.  142,  143,  246, 
714.  715.  776,  1823,  2179,  2180,  2781,  3218,  3519,  5198, 
7523,  7872,  9090)  ;  and  that  on  this  account  they  were 
applied  in  sacrifices  (n.  1S23,  2180,  2805,  2807,  2S30). 


No.  I0O42.]     CHAPTER   XXIX.   VER.    I  5  -  1 8. 


77 


But  in  regard  to  sacrifices  and  burnt  offerings  from  them,  3 
it  is  to  be  known  :  I.  That  representative  worship  with  the 
Jewish  and  Israelitish  nation  consisted  chiefly  in  sacrifices 
and  burnt  offerings.  II.  That  sacrifices  and  burnt  offer- 
ings in  general  signified  the  regeneration  of  man  through 
the  truths  of  faith  and  the  goods  of  love  by  the  Lord  ;  and 
in  the  supreme  sense  the  glorification  of  the  Lord's  Human. 
III.  That  the  all  of  worship  was  represented  by  sacrifices 
and  burnt  offerings  according  to  its  various  nature,  thus 
with  all  variety ;  and  that  for  this  reason  various  kinds  of 
animals  were  commanded.  But  to  consider  these  sever-  4 
ally  :  —  I.  That  representative  worship  with  the  Jewish  and 
Israelitish  nation  consisted  chiefly  in  sacrifices  and  burnt 
offerings,  is  evident  from  the  fact  that  they  were  applied 
for  every  sin,  and  for  every  trespass ;  also  for  every  conse- 
cration and  inauguration  ;  and  besides  on  every  day,  on 
every  sabbath,  new  moon,  and  festival ;  that  therefore  the 
altar  was  the  most  holy  of  all  things,  and  all  other  parts  of 
worship  with  that  nation  depended  upon  these ;  therefore 
where  the  abolition  of  representative  worship  is  described 
in  Daniel,  it  is  said  that  the  sacrifice  and  oblation  shall 
cease  (ix.  27), and  the  continual  sacrifice  be  removed  (viii. 
10-13  >  xi-  31  i  xii.  11).  By  the  continual  sacrifice  is  par- 
ticularly signified  the  sacrifice  which  was  offered  daily,  and 
in  general  all  worship  —  but  see  what  has  been  shown  be- 
fore on  this  subject,  namely,  that  sacrifices  in  general  sig- 
nify all  representative  worship  (n.  923,  2165,  6905,  8680, 
8936)  ;  that  the  altar  was  the  principal  representative  of 
the  Lord  and  hence  of  worship  (n.  2771,  281 1,  8935,  8940, 
9388,  9389,  9714,  9964)  ;  that  the  ancients  before  Eber 
knew  nothing  of  sacrifices  (n.  2180)  ;  that  by  Eber,  thus 
with  the  Hebrew  nation,  and  thence  with  the  posterity  of 
Jacob,  sacrifices  were  instituted,  and  why  (n.  1128,  1343, 
2180,  2818)  ;  that  sacrifices  were  not  commanded,  but 
permitted  (n.  2180).  II.  That  sacrifices  and  burnt  offer-  5 
ings  in  general  signified  the  regeneration  of  man  through 


78 


EXODUS. 


[No.  10042. 


the  truths  of  faith  and  the  goods  of  love  to  the  Lord  from 
the  Lord,  is  evident  from  this,  that  all  things  of  worship 
relate  to  purification  from  evils  and  falsities,  to  the  implant- 
ing of  truth  and  good,  and  to  their  conjunction,  thus  to 
regeneration ;  for  by  those  three  things  man  is  regener- 
ated ;  hence  sacrifices  and  burnt  offerings  were  offered  for 
every  sin  and  for  every  trespass ;  and  when  they  were 
offered,  it  is  said  that  expiation  was  made  and  that  pardon 
would  be  granted  (Lev.  iv.  20,  26,  31,  35  ;  v.  6,  10,  13,  16, 
18  ;  vi.  7  ;  vii.  7  ;  x.  17  ;  xiv.  18,  19 ;  xv.  30,  31  ;  xvi.  6, 
24  ;  xvii.  11).  The  pardon  of  sins,  expiation,  propitiation, 
and  redemption,  are  also  nothing  else  than  purification 
from  evils  and  falsities,  implanting  of  good  and  truth  and 
their  conjunction,  thus  regeneration  (n.  9076,  9452-9454, 
9937,  9938).  All  the  process  of  regeneration  is  also  de- 
scribed by  the  special  rituals  of  every  sacrifice  and  burnt 
offering,  and  is  made  manifest  when  the  representatives  are 

6  unfolded  by  the  internal  sense  (n.  10022).  That  sacrifices 
and  burnt  offerings  in  the  supreme  sense  signify  the  glorifi- 
cation of  the  Lord's  Human,  is  because  all  the  rituals  of 
worship  instituted  with  the  Israelitish  and  Jewish  nation 
regarded  the  Lord  alone,  and  sacrifices  and  burnt  offerings 
thus  especially  regarded  Him,  since  by  them  in  general 
was  represented  the  all  of  worship,  as  has  been  shown 
above.  Also  the  regeneration  of  man  is  from  no  other 
source  than  from  the  Lord  (n.  9506,  9715,  9486,  9487, 
9809,  10019)  ;  therefore  where  in  the  Word  the  regen- 
eration of  man  is  treated  of,  in  the  supreme  sense  the 
glorification  of  the  Lord's  Human  is  treated  of ;  for  the 
regeneration  of  man  is  an  image  of  the  glorification  of 
the  Lord  (n.  3138,  3212,  3296,  3490,  4402,  5688).  To 
glorify  the  Human  is  to  make  it  Divine,  but  to  regenerate 
man  is  to  make  him  heavenly,  that  the  Divine  of  the  Lord 

7  may  dwell  in  him.  IH.  That  the  all  of  worship  was  repre- 
sented by  sacrifices  and  burnt  offerings  according  to  its 
various  nature,  thus  with  all  variety,  and  that  for  this 


No.  10042.]     CHAPTER  XXIX.  VER.  I5-18. 


79 


reason  various  kinds  of  animals  were  commanded,  is  evi- 
dent from  the  various  things  for  which  sacrifices  and  burnt 
offerings  were  made,  namely,  for  sins  by  error  and  for  sins 
not  by  error;  for  every  transgression  and  uncleanness, 
whether  with  the  priest,  or  with  the  whole  assembly,  or 
with  a  prince,  or  with  any  soul ;  for  cleansing  from  leprosy  ; 
for  purification  after  child-bearing  ;  for  the  consecration  of 
the  altar,  of  the  tent  of  meeting,  and  of  all  things  therein  ; 
for  the  cleansing  of  the  same  when  Aaron  once  every  year 
entered  into  the  holy  of  holies ;  for  the  inauguration  of 
Aaron  and  his  sons  into  the  priesthood ;  for  the  consecra- 
tion of  the  Nazirites ;  and  in  general  on  the  three  festivals, 
on  each  of  the  new  moons,  on  the  sabbaths,  and  daily  in 
the  morning  and  evening;  besides  votive  and  voluntary 
offerings.  Because  there  were  sacrifices  and  burnt  offerings  8 
for  such  various  purposes,  and  by  them  were  represented 
the  varieties  of  worship,  therefore  also  various  kinds  of 
animals  which  were  to  be  offered  were  commanded, 
namely,  bullocks,  oxen,  and  he-goats  ;  rams,  she-goats,  and 
he-kids  ;  he-lambs,  she-lambs,  and  she-kids ;  and  by  the 
sacrifices  and  burnt  offerings  of  the  bullock,  the  ox,  and 
the  he-goat  were  represented  the  purification  and  regen- 
eration of  the  external  or  natural  man  ;  by  those  of  the 
ram,  the  she-goat,  and  the  he-kid  were  represented  the 
purification  of  the  internal  or  spiritual  man ;  and  by  those 
of  the  he-lamb,  the  she-lamb,  and  the  she-kid  were  repre- 
sented the  purification  or  regeneration  of  the  inmost  or 
celestial  man.  That  there  are  three  which  have  succession 
in  man,  the  celestial,  the  spiritual,  and  the  natural,  may  be 
seen  above  (n.  9992,  10005,  10117)  ;  and  that  man  to  be 
regenerated  must  be  regenerated  as  to  internals  and  as  to 
externals,  see  what  is  cited  in  n.  9325  at  the  end.  But  9 
what  in  particular  is  signified  by  the  sacrifice  and  burnt 
offering  of  the  ram,  which  are  treated  of  in  this  chapter,  is 
evident  from  the  passages  in  the  Word  where  sacrifices  and 
burnt  offerings  of  the  ram  are  described  and  where  the 


8o 


EXODUS. 


[No,  10042. 


ram  is  named  ;  from  which  it  is  plain  that  by  the  ram  is 
signified  the  good  of  innocence  and  charity  in  the  internal 
man,  and  by  the  sacrifice  and  burnt  offering  of  it  the  purifi- 
cation and  regeneration  of  the  internal  man,  thus  the  im- 
planting of  the  good  of  innocence  and  charity  therein. 
That  this  is  signified  by  the  ram  is  evident  from  the  follow- 
ing passages  —  in  Isaiah  :  All  the  flocks  of  Arabia  shall  be 
gathered  together  unto  thee,  the  rams  of  Nebaioth  shall 
minister  unto  thee :  they  shall  come  up  with  acceptance  to 
Aline  altar  (Ix.  7) — where  the  subject  is  the  Lord  and  His 
heaven  and  church ;  the  flocks  of  Arabia  are  all  the  goods 
of  the  internal  man ;  the  rams  of  Nebaioth  are  the  goods 
of  innocence  and  charity  there.  That  flocks  are  the  good 
of  the  internal  man  may  be  seen  above  (n.  8937,  9135)  ; 
and  that  Arabia  is  where  good  is  (n.  3268)  ;  Nebaioth 
those  who  are  there  in  that  good  (n.  3268,  3686,  3688). 

10  In  Ezekiel :  Arabia  and  all  the  princes  of  Kedar,  the 
traders  of  thy  hand  in  lambs*  and  rams,  and  he-goats 
(xxvii.  21)  —  speaking  of  Tyre,  by  which  is  signified  the 
church  where  knowledges  of  good  and  truth  are  (n.  1201)  ; 
traders  are  those  who  have  those  knowledges  and  com- 
municate them  (n.  2967,  4453)  ;  lambs*  are  the  goods  of 
love,  rams  are  the  goods  of  charity,  and  he-goats  are  the 
goods  of  faith.  In  the  Word  mention  is  made  of  flocks 
\_greges'\,  of  lesser  cattle  \j>ecora  and  pecudes"],  which  in 
the  original  are  distinguished  by  their  names,  and  by  flocks 
are  signified  in  general  internals,  by  pecudes  the  same  in 
particular,  and  by  pecora,  or  lambs,  inmosts  specifically ; 
but  by  herds  externals.  In  Jeremiah  :  /  will  bring  them 
down  like  lambs  \_pecora']  to  the  slaughter,  Hie  rams  with  he- 
goats  (li.  40)  — where  by  lambs,  rams,  and  he-goats  similar 

11  things  are  signified.  And  in  Ezekiel :  Thus  saith  the  Lord 
Jehovah,  Behold  I  Judge  between  cattle  and  cattle,  and  be- 
tiveen  the  rams  and  the  he-goats  (xxxiv.  17);  between 
cattle  and  cattle  S^pecudes^  is  between  those  who  are  in  the 

*  Here  pecora,  but  elsewhere  a^ni,  as  in  Schmidius. 


No.  10042.]    CHyVPTER    XXIX.  VER.    I  5  -  1 8.  8I 

interiors  of  good  and  of  evil ;  between  the  rams  and  the 
he-goats  is  between  those  who  are  in  charity  and  thence  in 
faith,  and  those  who  are  in  the  truths  of  faith  without 
charity.  Rams  here  signify  the  same  as  sheep,  for  rams 
are  the  male  of  sheep ;  that  sheep  [i^j'd'j]  are  those  who 
are  in  charity  and  thence  in  faith,  see  above  (n.  4169, 
4809)  ;  and  that  he-goats  are  those  who  are  in  truths, 
which  are  called  the  truths  of  faith,  without  charity  (see 
n.  4169,  4769).  The  like  are  signified  by  the  ram  and  the 
he-goat  in  Daniel  (viii.)  ;  and  by  the  sheep  and  the  he- 
goats  in  Matthew  (xxv.  32).  In  Moses:  If  a  soul  haihxz 
.  .  .  sinned  umuitiingly,  he  shall  bring  his  guilt  to  Jehovah, 
a  ram  without  blemish  out  of  the  flock  (Lev.  v.  15,  18  ;  vi.  6). 
By  sacrifices  of  a  ram  is  signified  purification  of  the  inter- 
nal man  and  implanting  of  the  good  of  innocence  therein  ; 
for  sin  unwitting  is  sin  from  ignorance  in  which  is  inno- 
cence, and  innocence  of  ignorance  is  of  the  internal  man. 
Again,  it  was  ordered  that  in  the  new  moons  they  should  13 
offer  two  bullocks,  one  ram,  and  seven  he-lambs  ;  and  after- 
ward a  he-goat :  in  like  manner  on  every  day  of  the  pass- 
over;  and  on  the  day  of  the  first  fruits  (Num.  xxviii.  11, 
15,  19,  22,  27)  ;  which  was  to  represent  the  purification 
of  the  whole  man,  as  well  external  as  internal  and  inmost ; 
by  the  sacrifice  and  burnt  offering  of  bullocks  the  purifica- 
tion of  the  external  man,  of  a  ram  the  purification  of  the 
internal,  and  of  lambs  the  purification  of  the  inmost.  And 
because  purification  was  represented,  so  was  also  the  im- 
planting of  the  good  of  innocence,  for  a  bullock  is  the 
good  of  innocence  in  the  external  man,  a  ram  in  the  inter- 
nal, and  a  he-lamb  in  the  inmost,  as  was  said  above ;  the 
last  of  them  was  a  he-goat  because  by  a  he-goat  was  signi- 
fied the  truth  of  faith  in  the  external  man,  and  the  truth  of 
faith  there  is  the  last  (n.  9959).  As  the  goods  and  truths 
with  man  follow  in  that  order,  therefore  also  the  presents 
of  the  princes  of  Israel,  when  the  altar  and  the  tent  of 
meeting  were  anointed,  were  a  bullock,  a  ram,  and  a  he- 


82 


EXODUS. 


[No.  10042. 


lamb  for  burnt  offerings ;  and  a  he-goat  for  a  sacrifice 
(Num.  vii.  15-17,  21-23,  27-29,  33  and  following  verses). 
Hence  it  may  now  be  evident  that  a  ram  signifies  the  good 
of  innocence  and  charity  in  the  internal  man. 

10043.  Aaron  and  his  sons  shall  lay  mar  hands. 
That  this  signifies  communication  of  power,  is  evident  from 
the  signification  of  laying  on  hands,  as  communication  of 
power  (see  above,  n.  10023). 

10044.  Upon  the  head  of  the  ram.  That  this  signifies 
with  the  whole,  is  evident  from  the  signification  of  the 
head,  as  the  whole  man,  thus  the  whole  (seen.  looii). 
That  the  head  is  the  whole  is  because  it  is  supreme,  and  in 
it  is  the  inmost  of  man ;  and  from  what  is  supreme  pro- 
ceed all  things  which  are  beneath,  as  also  from  what  is 
inmost  proceed  all  things  which  are  without,  for  both  are 
thence.  The  inmost  with  man  is  his  will  and  understand- 
ing ;  these  in  their  beginnings  are  in  the  head,  and  what 
thence  proceed  are  acts,  which  are  effects  of  interiors  in 
the  body.  When  therefore  will  and  understanding  are 
spoken  of,  the  whole  man  is  meant,  for  from  these  man  is 
man.  The  acts  of  the  body  also  have  their  all  from  the 
will ;  hence  man  is  not  regarded  from  acts  of  the  body  or 
works,  but  from  the  will  in  them.  For  this  reason  by  soul 
in  the  Word  is  meant  the  whole  man,  and  man  is  called  a 
soul  —  as  in  Leviticus  (iv.  27  ;  v.  i,  4,  17  ;  vi.  2  ;  xvii.  10, 

a  15  ;  and  elsewhere).  There  are  two  things  which  signify 
the  whole,  namely,  the  highest  and  the  lowest.  That  the 
lowest  or  outmost  [uldmutn']  signifies  also  the  whole  is 
because  all  interiors,  even  from  the  first  or  highest,  descend 
into  lowests  and  are  there  together  (n.  9828,  9836). 
Hence  it  is  that  the  highest  by  the  lowest  holds  together  all 
interiors  which  are  intermediate,  in  connection  and  in  form, 
so  that  they  look  to  one  end  (n.  9828).  That  the  outmost 
or  lowest  also  signifies  the  whole,  is  evident  from  several 
passages  in  the  Word,  as  when  the  whole  man  is  called  the 
flesh  (Gen.  vi.  12  :  Num.  xvi.  22  ;  xxvii.  16  :  Isa.  xl.  5  : 


No.  10044.]     CHAPTER  XXIX.  VER.  15-18. 


83 


Zech.  ii.  13  :  and  elsewhere).  Since  outmosts  also  signify  3 
all  things  or  the  whole,  therefore  the  hair  and  the  beard, 
which  are  outmosts  that  grow  out  with  man,  are  taken  for 
all  or  the  whole,  as  also  the  feet  and  their  toes,  and  the 
fingers  of  the  hands.  That  the  hair  and  beard  are  taken 
for  all  or  the  whole,  is  evident  in  Isaiah  :  In  thai  day  shall 
the  Lord  shave  wiih  a  razor  .  .  .  by  the  king  of  Assyria 
the  head,  the  hair  of  the  feet,  and  also  the  beard  (vii.  20). 
The  king  of  Assyria  is  reasoning,  such  as  is  that  of  those 
who  by  it  destroy  things  Divine  (n.  1186)  ;  to  shave  the 
head,  the  hair  of  the  feet,  and  the  beard  is  to  take  away 
the  outmosts,  for  when  these  are  taken  away  interiors  flow 
away  and  perish.  On  this  account  also  a  priest  was  forbid- 
den to  shave  the  head  (Lev.  xxi.  10)  ;  and  also  a  Nazirite, 
whose  hair  was  called  the  Naziriteship  of  God  (Num.  vi. : 
n.  6437,  9407),  and  is  also  meant  by  the  crown  of  the 
head  of  the  Nazirite  of  the  brethren  (Gen.  xhx.  25,  26  : 
Deut.  xxxiii.  16).  Thus  also  it  is  said,  that  the  hairs  of 
the  head  are  all  numbered  (Matt.  x.  30)  ;  by  which  is  sig- 
nified all  things  and  everything  in  man  ;  also  that  a  hair  of 
the  head  shall  not  perish  (Luke  xxi.  18).  That  the  feet  4 
also  and  their  toes  and  the  fingers  of  the  hands  signify  all 
things  and  thus  the  whole,  is  evident  in  John  :  Peter  said. 
Lord,  Thou  shalt  wash  not  my  feet  only,  but  also  my  hands 
and  my  head.  Jesus  saith  to  him.  He  that  is  bathed  needeth 
not  save  to  be  washed  as  to  his  feet,  but  is  clean  every  whit 
(xiii.  9,  10).  The  feet  are  the  natural,  which  is  the  out- 
most (n.  2162,  3147,  4938-4952,  9406).  And  in  what 
follows  in  this  chapter  of  Exodus  :  Thou  shalt  take  of  the 
blood  of  the  ram  and  shalt  put  it  upon  the  tip  of  the  ear  of 
Aaron  .  .  .  and  upon  the  thumb  of  the  right  hand,  and 
upon  the  great  toe  of  the  right  foot  (verse  20)  ;  meaning 
upon  all  things  and  each  which  are  signified  by  the  ear, 
hand,  and  foot.  Because  the  highest  and  the  lowest,  or  S 
what  is  the  same,  the  first  and  the  last  \ultimum\  alike 
signify  all  things  and  each,  or  the  whole  with  the  parts, 


84 


EXODUS. 


[No.  10044. 


therefore  the  omnipotence  and  omniscience  of  the  Lord 
are  described  by  His  being  the  First  and  the  Last  \_Ulti- 
wwj],  the  Beginning  and  the  End,  the  Alpha  and  Omega 

6  (Apoc.  i.  8,  11;  xxi.  6;  xxii.  13:  Isa.  xli.  4).  That  all 
things  are  held  together  in  connection,  and  stand  together 
from  the  First  or  Supreme  through  the  last  or  lowest,  is 
thus  described  in  Isaiah  :  /  am  the  First,  I  also  am  the 
Last  \_Novissimus'\.  My  hand  hath  laid  the  foundation  of 
the  earth,  and  My  right  hand  hath  spanned  the  heaven: 
when  1  call  them  together,  they  stand  together  (xlviii.  12, 
13) — where  the  hand  and  right  hand  of  Jehovah,  or  of 
the  Lord,  is  omnipotence ;  the  earth  of  which  He  hath  laid 
the  foundation  is  what  is  last  \jdtimum'\  ;  the  heaven 
which  He  hath  spread  out  is  what  is  between  the  First  and 
the  last ;  to  call  them  together  that  they  may  stand 
together,  is  to  hold  together  all  interiors  through  the  out- 
most or  last  in  connection  and  in  form,  so  tliat  they  may 
look  to  one  end.  The  one  end  to  which  they  are  to  look 
is  He  Who  is  the  First  and  the  Last  \^Novissijnus'\  :  that 
He  is  the  Lord,  is  evident  in  Isaiah  :  Thtis  saitli  Jehovah, 
the  King  of  Israel,  and  his  Redeemer  .  .  .  I  am  the  First 
and  I  am  the  Last  (xliv.  6) — where  the  King  of  Israel  is 
the  Lord  (John  xviii.  37)  ;  and  that  the  Redeemer  is  the 
Lord  is  manifest.  And  in  the  Apocalypse  :  These  things 
saith  the  First  and  the  Last,  who  was  dead  and  has  lived 

7  again  (ii.  8).  That  the  first  holds  together  all  things  in 
connection  through  the  last,  may  be  evident  from  the 
Word  and  from  man.  The  Word  in  outmosts  or  lasts  is 
the  sense  of  its  letter,  and  the  Word  in  its  first  is  the  Lord, 
and  the  Word  in  interiors  is  its  internal  sense,  which  is 
perceived  in  the  heavens  and  causes  those  who  are  there 
to  look  to  one  end,  which  is  the  Lord  —  for  this  arcanum 

8  see  above  (n.  9360,  9824).  As  to  man :  man  in  outmosts 
is  the  church  on  earth,  man  in  the  first  is  the  Lord,  man  in 
interiors  is  heaven,  for  the  church  and  heaven  before  the 
Lord  are  as  one  man,  from  which  heaven  is  called  the 


No.  10044.]      CHAPTER  XXIX.   VER.    I  5  -  1 8. 


85 


Greatest  Man  —  as  shown  at  the  close  of  several  chapters 
(see  citations  at  the  end  of  n.  10030).  There  is  continual 
connection  and  influx  according  to  the  connection  of  all 
things  from  the  Lord  through  the  heavens  to  the  church  on 
earth.  By  the  heavens  are  meant  the  angels  who  are  there, 
by  the  church  men  who  are  true  men  of  the  church,  and 
by  man  in  the  first  the  Lord  as  to  His  Divine  Human. 
That  from  the  First  through  the  last  all  things  are  held 
together  in  connection  and  stand  together,  is  meant  by  the 
words  of  the  Lord  above  quoted  from  Isaiah  :  /  am  the 
First  and  I  am  the  Last,  My  hand  hath  laid  the  foundation 
of  the  earth,  and  My  right  hand  hath  spanned  the  heavens  : 
when  I  call  them  together,  they  stand  together  (xlviii.  12, 
13).  That  by  the  earth  in  the  Word  is  meant  the  church, 
has  also  been  abundantly  shown  (see  what  is  cited  n.  9325). 
An  idea  of  this  may  be  had  from  the  outmost  and  the  9 
inmost  with  man.  His  outmost  is  the  skin,  his  inmost  is 
the  heart,  his  intermediates  or  interiors  are  the  viscera. 
From  the  heart  even  to  the  skin  through  the  viscera  there 
is  continuous  connection  by  the  arteries,  for  these  proceed 
from  the  heart,  and  terminate  in  the  skin.  That  the  skin 
is  the  outmost,  holding  together  interiors  in  connection,  is 
plain,  for  if  the  skin  be  taken  away  interiors  are  dispersed. 
Thus  may  be  seen  whence  it  is  that  as  the  highest  or 
inmost  signifies  all  things,  so  also  does  the  lowest  or  out- 
most. Hence  again  also  is  laid  open  the  arcanum  why  the  10 
Lord  glorified  His  Human  even  as  to  outmosts.  The 
outmosts  are  called  bones  and  flesh,  and  so  the  Lord  said 
to  His  disciples,  who  supposed  that  they  saw  a  spirit, 
Behold  My  hands  and  My  feet  that  it  is  I  Myself :  handle 
Me,  and  see ;  for  a  spirit  hath  not  flesh  and  bones,  as  ye 
see  Me  have  (Luke  xxiv.  37,  39).  That  the  Divine  Itself 
was  the  First  in  Him,  is  known,  for  He  was  conceived  from 
Jehovah,  and  what  is  conceived  from  the  Father  is  the  first 
of  man;  that  the  Lord  glorified  even  the  outmosts  of  His 
Human  is  plain  from  His  words  above,  and  also  from  this, 


86 


EXODUS. 


[No.  10044. 


that  He  left  nothing  of  His  Human  in  the  sepulchre. 
That  interior  things  terminate  and  rest  in  outmosts,  and  are 
there  together,  and  that  outmosts  hold  together  interiors  in 
connection,  even  in  spiritual  things,  may  be  seen  above 
(n.  9216,  9828)  ;  and  that  therefore  strength  and  power 
are  in  outmosts  or  ultimates  (n.  9836)  ;  and  therefore 
holiness  is  in  ultimates  (n.  9824)  ;  and  that  in  ultimates 
revelations  are  made  and  answers  given  (n.  9905). 

10045.  -^w*^  ihou  shalt  slay  the  ram.  That  this  signifies 
preparation  for  the  purification  of  the  internal  man,  is  evi- 
dent from  the  signification  of  slaying,  when  said  of  the 
sacrifice  or  burnt  offering,  as  preparation  for  purification 
(see  n.  10024)  >  and  from  the  signification  of  the  ram,  as 
the  internal  man  (see  just  above,  n.  10042). 

10046.  And  thou  shalt  take  his  blood.  That  this  signi- 
fies Divine  truth,  may  be  seen  above  (n.  10026,  10033)  '■> 
and  that  all  purification  from  evils  and  falsities  and  all 
regeneration  are  effected  by  Divine  truth  proceeding  from 
the  Lord  (in  what  is  cited  n.  9959). 

10047.  -^'^^  sprinkle  it  upon  the  altar  round  about. 
That  this  signifies  conjunction  with  Divine  good,  is  evi- 
dent from  the  signification  of  the  blood  which  was  to  be 
sprinkled  upon  the  altar  round  about,  as  Divine  truth 
(n.  10026,  10033)  >  from  the  representation  of  the 
altar,  as  a  representative  of  the  Lord  as  to  Divine  good 
(n.  9388,  9389,  9714,  9964).  From  this  it  is  plain  that 
to  sprinkle  the  blood  upon  the  altar  round  about,  is  to 

2  unite  Divine  truth  with  Divine  good  in  the  Lord.  This  is 
as  follows  :  it  was  said  above  that  in  this  chapter  the  sub- 
ject is  the  glorification  of  the  Human  of  the  Lord,  and  in 
the  representative  sense  the  regeneration  of  man  by  the 
Lord.  As  regards  the  glorification  of  the  Human  of  the 
Lord,  it  was  effected  by  uniting  Divine  truth  with  Divine 
good.  The  Divine  good,  which  is  Jehovah,  was  in  the 
Lord  as  the  soul  from  the  Father  in  man,  for  He  was  con- 
ceived of  Jehovah,  and  made  His  Human  Divine  truth  by 


No.  10047.]     CHAPTER   XXIX.   VER.    I  5  -  1 8. 


87 


Divine  means,  especially  by  temptation  combats ;  and  so 
far  as  He  united  it  He  glorified  it,  that  is,  made  it  Divine. 
This  uniting  is  what  is  signified  in  the  supreme  sense  by 
sprinkling  the  blood  round  about  the  altar.  That  the  Lord 
when  He  was  in  the  world  made  His  Human  Divine  truth 
and  united  it  with  Divine  good,  which  was  in  Himself,  and 
thereby  glorified  His  Human,  see  what  is  cited  above 
(n.  9199,  9315)  ;  as  also  that  Jehovah  His  Father  is  the 
Divine  good  which  was  in  Him  (n.  9194).  As  the  Lord  3 
glorified  His  Human,  so  also  He  regenerates  man ;  for  the 
Lord  with  man  flows  in  with  good  through  the  soul,  which 
is  through  the  internal  way,  and  with  truth  through  the 
hearing  and  the  sight,  which  is  through  the  external  way ; 
and  so  far  as  man  desists  from  evils,  so  far  the  Lord  con- 
joins good  with  truth,  and  good  becomes  that  of  charity 
toward  the  neighbor  and  of  love  to  God,  and  the  truth 
becomes  that  of  faith.  Thus  the  Lord  creates  man  anew, 
or  regenerates  him  ;  for  the  regeneration  of  man,  as  said 
above,  is  effected  by  purification  from  evils  and  falsities,  by 
the  implanting  of  good  and  truth,  and  by  their  conjunction. 
The  regeneration  of  man,  and  in  the  supreme  sense  the 
glorification  of  the  Human  of  the  Lord,  is  what  is  repre- 
sented by  sacrifices  and  burnt  offerings  (n.  10022).  It  is  4 
to  be  known  that  in  the  burnt  offerings  the  blood  was 
sprinkled  upon  the  altar  round  about ;  in  like  manner  in 
the  sacrifices  of  peace  offerings ;  but  in  the  sacrifices  for 
guilt  and  for  sin  the  blood  was  sprinkled  at  the  base  of  the 
altar.  By  sprinkling  the  blood  on  the  altar  round  about 
was  represented  the  uniting  in  every  way  of  Divine  truth 
and  Divine  good,  as  well  in  the  internal  as  in  the  external 
man,  and  by  sprinkling  the  blood  at  the  base  of  the  altar 
was  represented  the  uniting  of  Divine  truth  and  Divine 
good  in  the  external  man  only.  With  the  regenerate  con-  5 
junction  is  effected  in  the  external  man,  according  to  the 
words  of  the  Lord  in  John  :  He  that  is  bathed  needeth  not 
save  to  be  washed  as  to  his  feet,  and  is  clean  every  whit 


88 


EXODUS. 


[No.  10047. 


(xiii.  9,  10).  Washing  signifies  purification  and  regenera- 
tion (n.  3147,  9089),  thus  he  that  is  washed  or  bathed  sig- 
nifies one  purified  and  regenerated ;  and  the  feet  signify 
the  natural  or  external  of  man  (n.  2162,  3147,  4938-4952, 
9406).  That  in  the  burnt  offerings  blood  was  sprinkled 
upon  the  altar  round  about,  may  be  seen  in  Leviticus 
(i.  5,  11)  ;  also  in  the  sacrifices  of  peace  offerings  (Lev. 
iii.  2,  8,  13)  ;  and  that  in  the  sacrifices  for  guilt  and  for 
sin  the  blood  was  sprinkled  at  the  base  of  the  altar  (iv.  7, 
18,  25,  30,  34;  V.  9). 

10048.  And  thou  shalt  cut  the  ram  into  his  pieces.  That 
this  signifies  interiors  to  be  distinctly  placed  in  order,  is 
evident  from  the  signification  of  the  ram,  as  the  good  of 
innocence  and  charity  in  the  internal  man  (see  n.  10042), 
here  preparation  for  his  purification,  which  is  signified  by 
the  burnt  offering  of  the  ram ;  and  from  the  signification 
of  cutting  into  pieces,  as  the  orderly  placing  of  interiors 
therein.  Preparation  for  the  orderly  placing  of  interiors  is 
signified  by  cutting  into  pieces,  members,  and  parts,  be- 
cause orderly  placing  is  described  by  the  intestines  and 
legs  being  put  upon  the  pieces  and  upon  the  head,  and  by 
the  intestines  are  signified  lowest  things,  which  are  called 
external  sensual,  by  the  legs  those  next  superior,  which  are 
called  natural.  Thus  by  the  pieces,  which  were  still 
higher,  are  signified  interiors,  and  by  the  head  inmosts. 
That  such  are  signified  by  the  intestines,  legs,  and  head, 
will  be  evident  from  what  follows  :  that  by  the  viscera  and 
members  of  man  such  things  are  signified  in  order  may  be 
s  seen  above  (n.  10030).  Since  in  the  representative  sense 
by  sacrifices  and  burnt  offerings  is  meant  the  regeneration 
of  man,  the  orderly  arrangement  therein  may  be  briefly 
described.  With  those  who  are  being  regenerated  interiors 
and  exteriors  are  disposed  in  order  by  the  Lord  for  all  fol- 
lowing states,  so  that  things  present  involve  future,  and 
things  future  when  they  become  present,  do  the  same,  and 
this  to  eternity ;  for  the  Lord  foresees  all  and  provides  all, 


No.  10049.]      CHAPTER  XXIX.   VER.    I  5  -  1 8. 


89 


and  His  foresight  and  providence  are  to  eternity,  thus 
eternal.  For  the  Divine,  which  alone  is  His,  in  itself  is 
infinite,  and  what  is  infinite  in  respect  to  duration  is  eter- 
nal. Hence  whatsoever  the  Lord  disposes  and  ordains  is 
eternal.  This  is  the  case  with  those  whom  the  Lord 
regenerates ;  the  regeneration  of  man  begins  in  the  world 
and  continues  to  eternity,  for  man  when  he  becomes  an 
angel  is  always  being  perfected.  There  are  in  man  exter- 
nals, internals,  and  inmosts ;  all  these  are  disposed  and 
restored  to  order  together  and  successively  for  the  recep- 
tion of  things  following  to  eternity.  But  in  what  order 
externals,  interiors,  and  inmosts  are  regenerated,  and  again 
in  what  reverse  order,  will  be  shown,  by  the  Divine  mercy 
of  the  Lord,  in  what  follows. 

10049.  ^"'^  shali  wash  his  intestines.  That  this  sig- 
nifies the  purification  of  lowest  things,  is  evident  from  the 
signification  of  washing,  as  purifying  (see  n.  3147,  5954, 
9089) — the  purification  which  was  represented  by  wash- 
ing is  purification  from  evils  and  falsities,  for  these  are 
filth  in  the  spiritual  sense ;  and  from  the  signification  of 
the  intestines,  as  lowest  things  (see  above,  n.  10030).  It 
is  said  that  the  intestines  and  the  legs  were  to  be  washed 
because  by  them  are  signified  lowest  and  natural  things, 
and  lowest  or  natural  things  are  more  defiled  with  evils 
and  falsities  than  interiors ;  for  these  evils  are  in  the 
world,  and  sensuals,  which  are  lowest,  stand  in  the  world 
and  therefore  immediately  receive  what  is  in  the  world. 
The  things  which  they  receive  are  the  enjoyments  of  the 
loves  of  self  and  of  the  world,  together  with  the  enjoy- 
ments of  the  senses  and  with  their  fallacies.  But  interiors 
are  not  so,  for  they  are  not  in  the  world  but  in  heaven, 
and  the  things  which  are  of  the  world  cannot  enter  into 
those  which  are  of  heaven,  physical  influx  not  being  given  ; 
but  the  things  which  are  of  heaven  can  enter  into  those 
which  are  of  the  world  with  man.  Therefore  as  soon  as 
the  external  man  seeks  to  enter  into  the  internal,  which  is 


90 


EXODUS. 


[No,  10049. 


effected  by  reasonings  from  the  loves  of  self  and  of  the 
world,  and  from  the  fallacies  of  the  senses,  the  Litemal 
man  is  closed.  Thus  the  Lord  provides  and  therefore  the 
purification  of  the  internal  man  during  man's  regeneration 
is  effected  in  heaven  by  the  Lord.  In  consequence  man 
when  in  the  world  does  not  perceive  what  is  being  done  in 
his  internal  man  during  regeneration.  This  is  what  is 
meant  by  the  words  of  the  Lord  in  John  :  The  spirit  blow- 
eth  where  it  lisieih,  and  thou  hearest  the  voice  thereof,  but 
knowest  not  whence  it  cometh,  and  whither  it  goeth  ;  so  is 
every  one  that  is  born  of  the  spirit  (iii.  8)  ;  the  spirit  is  the 
life  of  charity  by  faith. 

10050.  And  his  legs.  That  this  signifies  the  purification 
of  the  exteriors  which  are  of  the  natural  man,  is  evident 
from  the  signification  of  washing  the  legs,  as  the  purifica- 
tion of  the  natural  man  —  that  to  wash  is  to  purify,  see  just 
above  (n.  10049)  ;  and  from  the  signification  of  legs,  as 
the  exteriors  which  are  of  the  natural  man.  That  legs 
have  this  signification  is  because  feet  are  meant  at  the 
same  time,  for  the  legs  of  beasts  are  four  and  joined  to  the 
feet,  and  feet  from  correspondence  signify  the  natural  or 
external  of  man  (see  n.  2162,  3147,  3761,  4938-4952). 

2  The  like  is  signified  by  legs  in  Amos :  As  the  shepherd 
snatcheth  out  of  the  mouth  of  the  lion  two  legs,  or  a  piece 
of  an  ear,  so  shall  the  sons  of  Israel  be  snatched  away  that 
dwell  in  Samaria,  in  the  corner  of  a  bed,  and  on  the  end 
of  a  couch  (iii.  12)  By  the  lion  are  here  signified  those 
who  lay  waste  the  church  ;  by  the  legs  the  external  of  the 
church,  which  also  is  of  the  natural  man  ;  by  the  piece  of 
an  ear  its  perception ;  by  them  that  dwell  in  Samaria  those 
who  are  in  external  worship  ;  the  corner  of  a  bed  and  the 
end  of  a  couch  are  the  lowest  natural,  which  is  the  exter- 

3  nal  sensual,  and  its  truth  and  good.  By  the  legs  where  it 
is  said  of  the  statue  of  Nebuchadnezzar  in  Daniel,  that  its 
head  was  of  pure  gold,  the  breast  and  the  arms  of  silver, 
the  belly  and  the  side  of  brass,  the  legs  of  iron,  and  the 


No.  10051.]     CHAPTER  XXIX.  VER.   I$-  1 8. 


91 


feet  partly  of  iron,  partly  of  clay  (ii.  32,  33),  is  signified 
the  truth  of  faith  in  the  external  or  natural  man,  which  also 
is  iron  (n.  10030).  That  the  legs  are  here  distinguished 
from  the  feet  is  because  it  is  different  with  the  legs  of  man 
from  what  it  is  with  those  of  beasts. 

1005 1.  An(f  put  them  upon  his  pieces,  and  upon  his 
head.  That  this  signifies  the  orderly  placing  of  exteriors 
under  interiors  and  inmosts,  is  evident  from  the  significa- 
tion of  the  pieces,  as  interiors  (see  above,  n,  10048)  ;  and 
from  the  signification  of  the  head,  as  the  inmost  (n.  5328, 
6436,  9656,  9913,  9914)  ;  and  from  the  signification  of 
the  intestines  and  legs  which  were  to  be  put  upon  them,  as 
things  outer  and  outermost  —  that  the  intestines  are  outer- 
mosts  or  lowests  may  be  seen  above  (n.  10030),  and  that 
legs  are  exteriors  (n.  10050)  ;  and  from  the  signification 
of  putting  the  latter  upon  the  former,  as  to  place  in  order. 
That  it  means  the  orderly  placing  of  exteriors  beneath 
interiors,  and  not  upon  them  according  to  the  sense  of  the 
letter,  is  because  the  altar  and  the  fire  upon  the  altar  are 
supremes  or  inmosts ;  for  the  altar  represented  the  Divine 
Human  of  the  Lord  as  to  Divine  good,  and  the  fire  the 
Divine  love  itself.  Therefore  those  parts  of  the  ram  and 
the  burnt  offering  which  were  nearest  to  the  fire  of  the 
altar,  were  superior  or  interior,  and  those  which  had  a 
place  above  them,  as  they  were  more  remote  from  the  fire 
of  the  altar,  were  inferior  or  exterior.  For  in  the  internal 
sense  those  things  are  regarded  as  superior  or  interior 
which  are  nearest  to  the  Supreme,  and  those  as  inferior  or 
exterior  which  are  more  remote  from  it,  otherwise  than  in 
the  sense  of  the  letter.  Whether  we  speak  of  superiors 
and  inferiors,  or  of  interiors  and  exteriors,  it  is  the  same, 
for  what  is  superior  is  interior,  and  what  is  inferior  is 
exterior  (n.  2148,  3084,  4599,  5146,  8325),  From  this  it 
is  now  plain  that  by  putting  the  intestines  and  the  legs 
upon  the  pieces  and  the  head  is  signified  that  things  outer 
and  outmost  were  to  be  placed  in  order  under  things 


92 


EXODUS. 


[No.  1 005 1. 


interior  and  inmost.  That  the  altar  was  representative  of 
the  Divine  Human  of  the  Lord  as  to  Divine  good  may  be 
seen  above  (n.  921,  2777,  2811,  9388,  9389,  9714,  9964)  ; 
and  that  the  fire  upon  the  altar  is  His  Divine  love  (see 
n.  6832). 

10052.  And  thou  shalt  offer  up  with  the  whole  ram  upon 
the  altar.  That  this  signifies  the  internal  of  the  Divine 
Human  of  the  Lord  united  to  the  Divine  good  of  His 
Divine  love  which  was  in  Himself,  is  evident  from  the  sig- 
nification of  offering  with  fire,  as  uniting  to  the  Divine 
good  of  the  Divine  love  —  of  which  below;  from  the  sig- 
nification of  the  ram,  as  the  internal  in  man,  thus  in 
the  supreme  sense  the  internal  of  the  Divine  Human  of 
the  Lord  (n.  10042)  ;  and  from  the  signification  of  the 
altar,  as  the  principal  representative  of  the  Divine  Human 
of  the  Lord  as  to  His  Divine  good  —  of  which  just  above 

2  (n.  1005 1  at  the  end).  It  is  to  be  known  that  in  every 
man  there  is  an  internal  and  an  external,  which  are  called 
his  internal  and  external  man,  and  that  when  man  is  being 
regenerated,  he  is  being  regenerated  as  to  both  the  internal 
and  the  external,  and  that  regeneration  is  the  conjunction 
of  good  and  of  truth  in  each.  So  was  it  in  the  Lord  as  to 
His  Human  ;  yet  concerning  His  Human  it  cannot  be  said 
that  it  was  regenerated,  but  that  it  was  glorified,  for  His 
inmost,  which  with  man  is  called  the  soul  from  the  father, 
was  the  Divine  Itself,  as  He  was  conceived  of  Jehovah. 
The  Divine  Itself  is  the  Divine  good  of  the  Divine  love ; 
and  since  the  Lord  united  His  Human  with  this,  and  thus 
made  also  His  Human  Divine,  therefore  it  cannot  be  said 
that  His  Human  was  regenerated,  but  glorified,  for  to 
glorify  is  to  make  Divine  —  see  just  below  (n.  10053). 
The  glorification  of  His  internal  man,  or  of  His  internal 
Human,  is  described  by  representatives  in  the  burnt  offer- 

3  ings  of  rams  and  of  lambs.  To  offer  upon  the  altar  with 
the  whole  ram  means  to  unite  the  Divine  good  of  the 
Divine  love  with  the  internal  cf  His  Human,  because  the 


No.  10053.]       CHAPTER  XXIX.  VER.    15-I8.  93 


altar  was  representative  of  the  Divine  Human  of  the  Lord, 
and  the  fire  upon  the  altar,  with  which  the  burnt  offering 
was  offered,  signified  the  Divine  good  of  the  Divine  love 
—  as  may  be  evident  from  what  was  cited  just  above 
(n.  1005 1  at  the  end) — and  because  the  ram  which  was 
the  burnt  offering  and  was  offered  signifies  the  internal  with 
man,  thus  the  internal  of  the  Lord's  Human  (n.  10042). 
Thus  it  is  plain  that  by  offering  upon  the  altar  with  the 
whole  ram  for  a  burnt  offering,  is  signified  the  internal  of 
the  Human  of  the  Lord  united  to  the  Divine  good  of  His 
Divine  love,  which  was  in  Himself. 

10053.  //  is  a  burnt  offering  unio  Jehovah.  That  this 
signifies  the  glorification  of  the  Human  of  the  Lord,  is 
evident  from  the  representation  of  a  burnt  offering,  as  the 
glorification  of  the  Human  of  the  Lord.  With  the  Jewish 
nation  there  were  sacrifices  and  burnt  offerings ;  the  sacri- 
fices signified  purification  from  evils  and  falsities,  and  the 
implanting  of  truth,  but  burnt  offerings  the  conjunction  of 
truth  with  good,  thus  full  regeneration.  In  the  supreme 
sense  however,  which  treats  of  the  Lord,  sacrifices  signified 
the  casting  out  of  evils  and  falsities  from  His  Human 
which  was  from  the  mother,  and  the  implanting  of  Divine 
truth  from  the  Divine  good  which  was  in  Him  ;  and  burnt 
offerings  signified  the  uniting  of  the  Divine  truth  with  the 
Divine  good,  which  uniting  is  what  is  meant  by  glorifica- 
tion. For  the  Lord  when  He  was  in  the  world  made  His 
Human  Divine  truth,  and  successively  also  by  uniting  with 
the  Divine  good  which  was  in  Him  and  was  the  esse  of 
His  life.  He  made  His  Human  Divine  good,  thus  one  with 
Jehovah.  The  esse  of  His  life  was  what  with  man  is  called 
the  soul  from  the  father,  and  this  was  Divine  good  itself  or 
Divine  love  —  but  on  these  subjects  see  what  was  shown  in 
the  passages  cited  above  (n.  9194,  9315,  9528)  ;  and  that 
the  Lord  expelled  all  the  human  which  was  from  the 
mother,  until  at  length  He  was  not  her  son  (n.  9315) ;  and 
that  the  Son  of  Man,  as  the  Lord  called  Himself,  is  not  the 


94 


EXODUS. 


[No.  10053. 


2  son  of  Mary,  but  the  Divine  truth  (n.  9807).  That  glori- 
fication, where  the  Lord  is  treated  of,  is  the  uniting  of  His 
Human  with  the  Divine  Itself  which  was  in  Him,  thus  with 
Jehovah  His  Father,  by  which  union  He  made  His  Human 
also  Divine  good,  is  manifest  from  the  passages  in  the 
Word  where  mention  is  made  of  glory  and  glorification, 
when  spoken  of  Jehovah  or  the  Lord  —  as  in  Isaiah  :  The 
glory  of  Jehovah  shall  be  revealed,  and  all  flesh  shall  see  it 
together,  for  the  mouth  of  the  Lord  hath  spoken  it  (xl.  5). 
Again  :  / Jehovah  have  called  thee  in  righteousness  .  .  .  to 
open  the  blind  eyes,  to  bring  forth  from  the  prison  him  that 
was  bound;  I  am  Jehovah;  that  is  My  name:  and  My 
glory  will  I  not  give  to  another  (xlii.  6-8).  And  again  : 
Jehovah  shall  arise  upon  thee,  and  His  glory  shall  be  seen 
upon  thee ;  the  nations  shall  walk  to  thy  light  (Ix.  2,  3). 
These  passages  refer  to  the  Lord,  and  by  the  glory  of 
Jehovah  is  meant  the  Lord  as  to  Divine  truth,  for  Divine 
truth  proceeding  from  the  Lord  is  the  glory  of  Jehovah 
(n.  9429).  That  Divine  truth  is  from  no  other  source  the 
I.ord  teaches  in  John  :  Ye  have  neither  heard  His  voice  [the 
Father's]  at  any  time,  nor  seen  His  form  (verse  37).  And 
since  it  is  the  Lord,  it  is  Jehovah  Himself,  for  He  says,  / 
am  Jehovah;  that  is  My  name:  and  My  glory  will  I  not 

•»  give  to  another.  Hence  also  it  is  that  the  Lord  is  called 
the  King  of  glory  —  as  in  David:  Lift  up  your  heads,  O 
ye  gates,  and  be  ye  lifted  up  ye  everlasting  doors;  and  the 
King  of  glory  shall  come  in.  Who  is  this  King  of  glory  ? 
Jehovah  strong  and  mighty,  Jehovah  mighty  in  battle  (Ps, 
xxiv.  7-10).  The  Lord  is  here  called  the  King  of  glory 
from  Divine  truth  from  which  He  fought,  conquered,  and 
subdued  the  hells ;  that  this  was  done  from  His  Human 
when  He  was  in  the  world  may  be  seen  above  (n.  9715, 
9809,  1 001 9)  ;  hence  it  is  that  He  is  called  Jehovah  strong 
and  mighty,  and  also  Hero  in  Isaiah  :  Unto  us  a  child  is 
born,  unto  us  a  son  is  given  .  .  .  and  His  name  shall  be 

4  called  God,  Mighty,  the  Father  of  Eternity  (ix.  6).  That 


No.  10053.]      CHAPTER  XXIX.  VER.    I  5  -  1 8. 


95 


the  glory  of  Jehovah  is  the  Lord  as  to  the  Divine  truth 
proceeding  from  His  Divine  good,  which  is  Jehovah  or  the 
Father,  the  Lord  Himself  teaches  in  John  :  The  Word 
became  flesh  .  .  .  and  we  saw  His  glory  as  of  the  only- 
begotten  of  the  Father  (i.  14).  That  the  Lord  is  there 
meant  by  the  Word  which  was  made  flesh,  is  manifest ;  the 
Word  is  Divine  truth  and  also  glory.  In  Matthew :  The 
Son  of  Man  shall  come  in  the  glory  of  His  Father  (xvi.  27). 
And  in  Luke  :  Jesus  said  to  the  disciples,  Ought  not  the 
Christ  to  suffer  these  things,  and  to  enter  into  His  glory? 
(xxiv.  26.)  To  enter  into  His  glory  is  to  be  united  to  the 
Divine  good  which  was  in  Him,  thus  to  Jehovah  as  His 
Father.  From  this  is  plain  what  is  meant  by  being  glori-  5 
fied  in  the  following  passages,  in  John  :  The  Holy  Spirit 
was  not  yet ;  because  Jesus  was  not  yet  glorified  (vii.  39). 
Again  :  These  things  understood  not  the  disciples  of  Jesus 
.  .  .  but  when  Jesus  was  glorified,  theji  they  remembered. 
.  .  .  Jesus  said.  The  hour  is  come,  that  the  Son  of  Man 
should  be  glorified.  .  .  .  And  He  said.  Father,  glorify  Thy 
name.  There  came  a  voice  from  heaven,  I  have  both  glori- 
fied it  and  will  glorify  it  again  (xii.  16,  23,  27,  28).  And 
again  :  After  Judas  was  gone  out,  Jesus  saith.  Now  is  the 
Son  of  Man  glorified,  and  God  is  glorified  in  Him  ;  and 
God  shall  glorify  Him  in  Himself,  and  straightway  shall 
He  glorify  Him  (xiii.  31,  32).  Hence  it  is  plain  that  the 
uniting  of  the  Lord  as  to  the  Human  with  the  Divine  Itself 
which  was  in  Him,  and  which  is  called  Jehovah  the  Father, 
is  glorification,  for  it  is  said  that  God  will  glorify  Him  in 
Himself.  It  is  also  plain  that  that  uniting  was  fully  accom- 
plished by  the  passion  of  the  cross,  which  was  the  last  of 
the  temptations.  That  the  Lord  by  combats  with  the  hells, 
which  are  temptations,  glorified  His  Human,  see  what  is 
cited  above  (n.  9528,  9937).  That  since  the  Lord  was  6 
glorified  the  Divine  truth  proceeds  from  Him,  He  Himself 
teaches  in  John  :  The  Holy  Spirit  was  not  yet,  because  Jesus 
was  not  yet  glorified  (vii.  39)  ;  and  again:  The  Comforter, 


96 


EXODUS. 


[No.  10053. 


the  Spirit  of  truth,  whom  I  will  send  to  you,  shall  not  speak 
from  Himself.  .  .  .  I/e  shall  glorify  Me,  for  He  shall  receive 
of  Mine,  and  shall  declare  it  unto  you.  All  things  whatso- 
ever the  Father  hath,  are  Mine  (xvi.  13-15,  28).  The 
Spirit  of  truth  is  the  Divine  truth  procee(iing  from  the 
Lord  (n.  9818)  ;  the  uniting  of  the  Human  with  the  Divine 
in  Him  is  also  here  described  by  the  saying,  that  all  things 
which  the  Father  hath  are  His ;  and  in  another  place,  that 
the  Father  and  He  are  one  ;  and  that  the  Father  is  in  Him, 
and  He  in  the  Father  (John  x.  30 ;  xiv.  10,  11  :  n.  3704)  ; 
thus  that  glorification  or  uniting  was  reciprocal,  which  also 
the  Lord  teaches  in  John  :  Father  .  .  .  glorify  Thy  Son, 
that  Thy  Son  also  may  glorify  Thee  (xvii.  i)  — where  The 
Father  is  the  Divine  Itself  which  was  in  Him,  and  the  Son 
is  the  Divine  Human.  That  the  Father  is  the  Divine  good 
which  was  in  the  Lord  may  be  seen  above  (n.  3704,  7499)  ; 
also  that  Jehovah  in  the  Word  is  the  Lord  (n.  2921,  6303, 
8865)  ;  and  that  the  Lord  is  the  Divine  Itself  or  Jehovah 
under  a  human  form  (what  is  cited  n.  9315). 

10054.  //  is  an  odor  of  rest.  That  this  signifies  percep- 
tion of  peace  is  evident  from  the  signification  of  odor,  as 
perception  (see  n.  3577,  4624-4634,  4748)  ;  and  from  the 
signification  of  rest,  as  peace.  What  Divine  peace  is  in 
the  heavens  may  be  seen  above  (n.  92,  93,  2780,  5662, 
8455,  8665,  8722)  ;  also  that  peace  in  the  supreme  sense 
is  the  Lord,  and  the  Divine  proceeding  from  Him  affect- 
ing good  in  the  heavens  from  the  inmost  (n.  3780,  8517). 
The  burnt  offering  is  called  an  odor  of  rest  to  Jehovah, 
because  by  the  burnt  offering  was  represented  the  uniting 
of  the  Divine  Human  of  the  Lord  with  the  Divine  Itself 
(see  above  n.  10053)  ;  and  by  that  uniting  was  acquired 
peace  in  the  heavens  ;  for  all  the  hells  were  subjugated  by 
the  Lord  when  He  was  in  the  world,  and  all  the  heavens 
were  brought  into  order  (n.  9715,  9809,  9937,  10019). 
From  this  it  is  plain  whence  it  is  that  the  burnt  offering 
is  called  an  odor  of  rest  to  Jehovah,  as  in  several  other 


No.  10056.]     CHAPTER  XXIX.   VER.  I9-35. 


97 


places,  where  the  burnt  offerings  and  the  bread  offerings  are 
treated  of  (Lev.  i.  9,  13,  17  ;  ii.  2,  9,  12  ;  iii.  5  ;  iv.  31  ;  vi. 
6,15;  viii.  28;  xxiii.  13,  18:  Num.  xv.  3,  7,  13;  xxviii. 
6,  8,  13  ;  xxix.  2,  6,  13). 

10055.  offering  tnade  by  fire  unio  Jehovah.  That  this 
signifies  all  things  from  the  Divine  love  is  evident  from  the 
signification  of  an  offering  by  fire  unto  Jehovah,  as  that  it 
is  from  the  Divine  love,  for  fire  in  the  Word  signifies  love 
in  both  senses,  and  when  spoken  of  Jehovah  or  the  Lord, 
it  signifies  Divine  love.  That  fire  is  love  in  each  sense 
may  be  seen  above  (n.  4906,  5215,  6314,  7324)  ;  and  that 
in  the  supreme  sense,  in  which  it  relates  to  Jehovah  or  the 
Lord,  it  is  Divine  love  (n.  6832,  6834,  6849).  The  burnt 
offering  is  called  an  offering  by  fire  to  Jehovah  because  the 
Divine  assumed  the  Human,  and  from  the  Human  fought 
against  the  hells  and  subjugated  them,  and  at  the  same 
time  united  it  to  the  Divine,  to  save  the  human  race,  out 
of  pure  love ;  and  this  uniting  is  signified  by  the  burnt 
offering  (n.  10042,  10053). 

10056.  Verses  19-35.  -^^^  ^^''"^  shalt  take  the  second 
ram ;  and  Aaron  and  his  sons  shall  lay  their  hands  ttpon 
the  head  of  the  ram.  And  thou  shalt  slay  the  ram,  and 
shalt  take  of  his  blood,  and  shalt  put  it  upon  the  tip  of  the 
ear  of  Aaron,  and  upon  the  tip  of  the  right  ear  of  his  sons, 
and  upon  the  thumb  of  their  right  hand,  and  upon  the 
great  toe  of  their  right  foot,  and  thou  shalt  sprinkle  the 
blood  upon  the  altar  round  about.  And  thou  shalt  take  of 
the  blood  that  is  upon  the  altar,  and  of  the  oil  of  anointing, 
and  shalt  sprinkle  it  upon  Aaron,  a?id  upon  his  garments, 
and  upon  his  sons,  and  upon  the  garments  of  his  sons  with 
him  :  and  he  shall  be  holy,  and  his  garments,  and  his  sons, 
and  the  garments  of  his  sons  with  him.  And  thou  shalt 
take  of  the  rain  the  fat,  and  the  tail,  and  the  fat  that  cover- 
eth  the  intestines,  and  the  caul  of  the  liver,  and  the  two  kid- 
neys, and  the  fat  that  is  upon  them,  and  the  right  shoulder ; 
for  it  is  a  ram  of  infillitigs :  and  one  loaf  of  bread,  and  onf 


98 


EXODUS. 


[No.  10056. 


cake  of  bread  with  oil,  and  one  wafer,  out  of  the  basket  of 
what  is  unleavened  that  is  before  Jehovah :  and  thou  shalt 
put  the  whole  upon  the  palms  of  Aaron,  and  upon  the 
palms  of  his  sons ;  and  shalt  wave  them  a  wave  offering 
before  Jehovah.  And  thou  shalt  take  them  from  their 
hand,  and  shalt  offer  up  on  the  altar  upon  the  burnt  offer- 
ing for  an  odor  of  rest  before  Jehovah  :  it  is  an  offering  by 
fire  unto  Jehovah.  And  thou  shalt  take  the  breast  from  the 
ratn  of  infillings,  which  is  for  Aaron,  and  shalt  wave  it 
a  wave  offering  before  Jehovah  :  and  it  shall  be  to  thee  for 
a  portion.  And  thou  shalt  hallow  the  breast  of  the  waving, 
and  the  shoulder  of  the  uplifting,  which  is  waved,  and 
which  is  uplifted  from  the  ram  of  infillings,  of  that  which  is 
for  Aaron,  and  of  that  which  is  for  his  sons  :  and  it  shall 
be  to  Aaron  and  his  sons  for  a  statute  for  ever  from  with 
the  sons  of  Israel:  for  it  is  an  uplifting:  and  it  shall  be  an 
uplifting  from  with  the  sons  of  Israel  of  their  sacrifices  for 
peace  offerings,  their  uplifting  unto  Jehovah.  And  the  gar- 
ments of  holiness  which  are  to  Aaron  shall  be  for  his  sons 
after  him,  to  be  anointed  in  them,  and  to  be  filled  in  them 
in  their  hand.  Seven  days  shall  the  priest  after  him  of  his 
sons  put  them  on,  when  he  shall  enter  into  the  tent  of  meet- 
ing to  minister  in  the  holy  place.  And  thou  shalt  take  the 
ram  of  infillings,  and  seethe  his  flesh  in  a  holy  place.  And 
Aaron  and  his  sons  shalt  eat  the  flesh  of  the  ram  and  the 
bread  that  is  in  the  basket,  at  the  door  of  the  tent  of  meet- 
ing. And  they  shall  eat  those  things  wherein  expiation  was 
made,  to  fill  their  hand,  to  hallow  them:  and  a  stranger 
shall  not  eat,  because  they  are  holy.  And  if  there  be  any- 
thing left  of  the  flesh  of  infillings  and  of  the  bread  unto  the 
morning,  and  thou  shalt  burn  what  is  left  with  fire  :  it  shall 
not  be  eaten,  because  it  is  holy.  And  thou  shalt  do  unto 
Aaron  and  to  his  sons  thus,  according  to  all  that  I  have 
commanded  thee:  seven  days  shalt  thou  fill  their  hand. 
"  And  thou  shalt  take  the  second  ram  "  signifies  the  follow- 
ing state,  which  is  of  Divine  truth  proceeding  from  the 


No.  10056.]     CHAPTER  XXIX.  VER.  I9-35. 


99 


Divine  good  of  the  Lord  in  the  heavens ;  "  and  Aaron  and 
his  sons  shall  lay  their  hands  upon  the  head  of  the  ram  " 
signifies  communication  of  power  with  the  whole.  "  And 
thou  shalt  slay  the  ram  "  signifies  preparation  ;  "  and  shalt 
take  of  his  blood  "  signifies  Divine  truth  proceeding  from 
the  Divine  good  of  the  Lord  in  the  heavens;  "and  shalt 
put  it  upon  the  tip  of  the  ear  of  Aaron,  and  upon  the  tip 
of  the  right  ear  of  his  sons  "  signifies  every  perception  of 
Divine  truth  proceeding  from  the  Divine  good  of  the  Lord 
in  the  heavens ;  "  and  upon  the  thumb  of  their  right 
hand  "  signifies  the  intellectual  thence  in  the  middle  heaven ; 
"  and  upon  the  great  toe  of  their  right  foot "  signifies  the 
intellectual  in  the  lowest  heaven ;  "  and  thou  shalt  sprinkle 
the  blood  upon  the  altar  round  about "  signifies  the  uniting 
of  Divine  truth  with  Divine  good.  "  And  thou  shalt  take 
of  the  blood  that  is  upon  the  altar"  signifies  Divine  truth 
united  to  Divine  good  in  the  Lord  ;  "  and  of  the  oil  of 
anointing "  signifies  the  Divine  good  of  the  Divine  love 
which  is  in  the  Lord ;  "  and  shalt  sprinkle  it  upon  Aaron, 
and  upon  his  garments  "  signifies  the  reciprocal  uniting  of 
Divine  good  with  Divine  truth  in  the  Divine  Human  of  the 
Lord  in  the  higher  heavens ;  "  and  upon  his  sons,  and  upon 
the  garments  of  his  sons  with  him  "  signifies  the  reciprocal 
uniting  of  Divine  good  with  Divine  truth  in  the  Divine 
Human  of  the  Lord  in  the  lower  heavens ;  "  and  he  shall 
be  holy,  and  his  garments,  and  his  sons,  and  the  garments 
of  his  sons  with  him  "  signifies  thus  all  Divine  things  in  the 
heavens.  "  And  thou  shalt  take  of  the  ram  the  fat  "  signi- 
fies good  in  the  heavens  ;  "  and  the  tail  "  signifies  all  truth 
there;  "and  the  fat  that  covereth  the  intestines"  signifies 
good  in  outmosts ;  "  and  the  caul  of  the  liver "  signifies 
interior  good  of  the  natural  man  purified ;  "  and  the  two 
kidneys,  and  the  fat  that  is  upon  them  "  signifies  interior 
truth  of  the  natural  man  purified  and  its  good ;  "  and  the 
right  shoulder"  signifies  inmost  good  ;  "for  it  is  a  ram  of 
infiUings  "  signifies  a  representative  of  the  Divine  power  of 


lOO 


EXODUS. 


[No.  10056. 


the  Lord  in  the  heavens  by  Divine  truth  from  His  Divine 
good  ;  "  and  one  loaf  of  bread  "  signifies  inmost  celestial 
good  from  the  Lord ;  "  and  one  cake  of  bread  with  oil " 
signifies  middle  celestial  good  ;  "  and  one  wafer  "  signifies 
outmost  celestial  good ;  "  out  of  the  basket  of  what  is 
unleavened "  signifies  which  are  together  in  the  sensual ; 
"  that  is  before  Jehovah  "  signifies  from  the  Divine  good 
of  the  Lord ;  "  and  thou  shalt  put  the  whole  upon  the 
palms  of  Aaron,  and  upon  the  palms  of  his  sons  "  signifies 
acknowledgment  in  the  heavens  that  those  things  are  of  the 
Lord  and  from  the  Lord ;  "  and  shalt  wave  them  a  wave 
offering  before  Jehovah  "  signifies  hence  life  Divine.  "  And 
thou  shalt  take  them  from  their  hand,  and  shalt  offer  up  on 
the  altar  upon  the  burnt  offering  "  signifies  uniting  with  the 
Divine  good  of  Divine  love ;  "  for  an  odor  of  rest  before 
Jehovah  "  signifies  perception  of  peace  ;  "  it  is  an  offering 
by  fire  unto  Jehovah"  signifies  from  Divine  love.  "And 
thou  shalt  take  the  breast"  signifies  the  Divine  spiritual  in 
the  heavens  and  its  appropriation  there ;  "  from  the  ram 
of  infillings,  which  is  for  Aaron  "  signifies  a  representative 
of  the  Divine  power  of  the  Lord  in  the  heavens  by  Divine 
truth  from  His  Divine  good ;  "  and  shalt  wave  it  a  wave 
offering  before  Jehovah "  signifies  vivification ;  "  and  it 
shall  be  to  thee  for  a  portion "  signifies  communication 
with  those  who  are  in  truths  Divine.  "And  thou  shalt 
hallow  the  breast  of  the  waving  "  signifies  the  Divine  spiri- 
tual acknowledged  in  heaven  and  in  the  church ;  "and  the 
shoulder  of  the  uplifting "  signifies  the  Divine  celestial, 
which  is  of  the  Lord  alone,  perceived  in  heaven  and  in  the 
church  ;  "  which  is  waved,  and  which  is  uplifted  "  signifies 
which  is  acknowledged  and  perceived  ;  "  from  the  ram  of 
infillings,  of  that  which  is  for  Aaron,  and  of  that  which  is 
for  his  sons  "  signifies  a  representative  of  the  Divine  power 
of  the  Lord  in  the  heavens  by  Divine  truth  from  Divine 
good ;  "  and  it  shall  be  to  Aaron  and  his  sons  for  a  statute 
for  ever  from  with  the  sons  of  Israel "  signifies  the  law  of 


No.  10056.]     CHAPTER  XXIX.  VER.  I9-35. 


lOI 


order  in  the  representative  church  as  to  the  Divine  good 
of  the  Lord  and  the  Divine  truth  thence  proceeding  ;  "  for 
it  is  an  upHfting  "  signifies  a  representative  of  Divine  good 
and  the  Divine  truth  thence  proceeding ;  "  and  it  shall  be 
an  uphfting  from  with  the  sons  of  Israel  of  their  sacrifices 
for  peace  offerings,  their  uplifting  unto  Jehovah  "  signifies 
reception  in  the  heavens  and  in  the  church,  and  acknowl- 
edgment that  it  is  of  the  Lord  alone.  "  And  the  garments 
of  holiness  which  are  to  Aaron  "  signifies  the  Divine  spiri- 
tual immediately  proceeding  from  the  Divine  celestial; 
"  shall  be  for  his  sons  after  him  "  signifies  in  the  natural 
successively  ;  "  to  be  anointed  in  them  "  signifies  to  repre- 
sent the  Lord  as  to  Divine  good  ;  "  and  to  be  filled  in  them 
in  their  hand  "  signifies  a  representative  of  Divine  truth 
proceeding  from  the  Divine  good  of  the  Lord  in  the 
heavens.  "  Seven  days  shall  the  priest  after  him  of  his 
sons  put  them  on"  signifies  full  acknowledgment  and 
reception  ;  "  when  he  shall  enter  into  the  tent  of  meeting 
to  minister  in  the  holy  place "  signifies  in  all  worship  in 
heaven  and  in  the  church.  "  And  thou  shalt  take  the  ram 
of  infillings"  signifies  a  representative  of  the  Divine  power 
of  the  Lord  in  the  heavens  by  Divine  truth  from  Divine 
good,  and  its  communication  and  reception  there ;  "  and 
seethe  his  flesh  in  a  holy  place "  signifies  preparation  of 
good  for  the  use  of  hfe  by  truths  of  doctrine  in  enlighten- 
ment from  the  Lord.  "  And  Aaron  and  his  sons  shall  eat 
the  flesh  of  the  ram  "  signifies  appropriation  of  spiritual 
good  from  the  Lord  ;  "  and  the  bread  that  is  in  the  basket  " 
signifies  appropriation  of  celestial  good  from  the  Lord  ;  "  at 
the  door  of  the  tent  of  meeting "  signifies  to  enter  into 
heaven.  "  And  they  shall  eat  those  things  wherein  expia- 
tion was  made  "  signifies  appropriation  of  good  with  those 
who  are  purified  from  evils  and  the  falsities  thence ;  "  to 
fill  their  hand "  signifies  to  receive  Divine  truth ;  "  to 
hallow  them  "  signifies  that  they  may  be  in  truths  from 
good  from  the  Lord ;  "  and  a  stranger  shall  not  eat "  sig- 


I02 


EXODUS. 


[No.  10056. 


nifies  no  appropriation  of  good  with  those  who  do  not 
acknowledge  the  Lord  ;  "  because  they  are  holy  "  signifies 
because  they  are  Divine.  "  And  if  there  be  anything  left  of 
the  flesh  of  infiUings  and  of  the  bread  unto  the  morning  "  sig- 
nifies spiritual  and  celestial  goods  which  were  not  conjoined 
to  a  new  state ;  "  and  thou  shalt  burn  what  is  left  with  fire  " 
signifies  their  dissipation  ;  "  it  shall  not  be  eaten,"  signifies 
it  shall  not  be  appropriated  ;  "  because  it  is  holy  "  signifies 
the  Divine  to  which  it  shall  not  be  conjoined,  because 
hence  would  come  profanation.  "  And  thou  shalt  do  unto 
Aaron  and  to  his  sons  thus  "  signifies  this  representative  of 
the  glorification  of  the  Lord,  and  of  His  influx  into  the 
heavens  and  the  church  ;  "  according  to  all  that  I  have 
commanded  thee"  signifies  according  to  the  laws  of  Divine 
order ;  "  seven  days  shalt  thou  fill  their  hand  "  signifies  the 
representative  of  the  full  power  of  the  Lord  in  the  heavens 
by  influx  from  the  Divine  good  of  the  Divine  love  of  His 
Human. 

10057.  And  ihou  shali  take  the  second  ram.  That  this 
signifies  the  following  state,  which  is  of  Divine  truth  pro- 
ceeding from  the  Divine  good  of  the  Lord  in  the  heavens, 
is  evident  from  what  goes  before  and  what  follows ;  in 
what  goes  before  the  subject  is  the  sacrifices  of  the  bul- 
lock, and  the  burnt  offering  of  the  first  ram ;  in  what  fol- 
lows the  subject  is  the  second  ram,  and  the  filling  of  the 
hand  by  it,  and  lastly  the  sacrifice  of  the  bullock,  and  the 
daily  burnt  ofi'erings  of  lambs.  Who  cannot  see,  if  he 
thinks  from  reason  at  all  enlightened,  that  in  these  partic- 
ulars arcana  of  heaven  lie  concealed  ?  for  to  what  purpose 
otherwise  could  the  sacrifices  and  burnt  offerings  have 
been  instituted  with  so  many  ceremonials?  as  that  the 
altar  should  be  sprinkled  with  blood,  and  that  blood 
should  be  put  upon  the  tip  of  the  ear,  the  thumb  of  the 
hand,  and  the  great  toe  of  the  foot  of  Aaron  and  his  sons, 
and  also  upon  their  garments  ;  and  that  in  the  sacrifice  the 
fat  of  the  intestines,  of  the  liver  and  of  the  kidneys,  with 


No.  IO0S7]     CHAPTER    XXIX.  VER.    I9-35.  IO3 


the  kidneys  themselves,  should  be  offered  with  fire  upon 
the  altar,  and  the  rest  should  be  burnt  with  fire  out  of  the 
camp,  or  should  be  eaten ;  and  in  the  burnt  offering  that 
the  intestines  and  the  legs  placed  on  the  pieces  and  the 
head  should  be  offered  up ;  also  that  the  parts  of  the 
second  ram  should  be  first  waved  on  the  palms  of  Aaron 
and  his  sons,  and  that  some  parts  of  it  should  be  eaten. 
Let  any  one  so  disposed  consider  if  such  things  would  not 
have  been  merely  earthly  and  of  no  account  if  they  had 
not  involved  holy  arcana ;  and  if  they  involve  holy  arcana, 
these  must  be  altogether  such  as  are  of  heaven  and  the 
church,  and  in  the  supreme  sense  of  the  Lord,  for  these 
alone  are  holy,  because  Divine.  If  there  be  faith  that  the 
Word  is  holy  and  inspired  by  the  Divine  as  to  all  things 
and  each,  it  must  be  also  of  faith  that  all  things  and  each 
concerning  sacrifices  and  burnt  offerings  comprehend  and 
contain  within  them  such  arcana.  But  what  they  com- 
prehend and  contain  in  them  cannot  at  all  be  known  on 
earth,  unless  it  be  known  what  is  signified  by  such  things 
in  the  heavens  ;  and  what  is  signified  the  internal  sense  of 
the  Word  alone  teaches,  since  this  sense  unfolds  cor- 
respondences. For  all  things  in  the  natural  world  corre- 
spond to  those  in  the  spiritual  world,  for  the  reason  that  the 
former  world  exists  and  subsists  from  the  latter.  But  what  2 
the  sacrifices  and  burnt  offerings  described  in  this  chapter 
involve,  will  be  shown  in  a  series  from  unfolding  the  cor- 
respondences by  the  internal  sense.  In  the  supreme  sense, 
in  which  all  holy  things  are  Divine,  is  described  the  glori- 
fication of  the  Human  of  the  Lord,  and  in  the  representa- 
tive sense  the  regeneration  of  man.  The  very  process  of 
the  glorification  of  the  Human  of  the  Lord,  and  thus  the 
process  of  the  regeneration  of  man,  is  fully  described  by 
what  was  commanded  concerning  the  sacrifices  and  burnt 
offerings ;  and  that  this  process  may  be  understood  it  is 
allowed  to  explain  it  by  such  things  as  can  reach  the 
understanding.    It  is  known  that  what  is  seen  by  the  eyes 


I04 


EXODUS. 


[No.  10057. 


and  heard  by  the  ears  is  perceived  inwardly  in  man,  and 
as  it  were  passes  from  the  world  through  the  eyes  or  ears 
into  the  thought,  thus  into  the  understanding,  since 
thought  is  of  the  understanding.  And  if  they  be  such  as 
are  loved,  they  pass  thence  into  the  will,  and  from  the  will 
by  way  of  the  intellect  into  speech  of  the  mouth,  and  also 
into  act  of  the  body.  Such  is  the  circle  from  the  world 
through  the  natural  man  into  his  spiritual  man,  and  from 
this  again  into  the  world.  But  it  is  to  be  known  that  this 
circle  is  started  from  the  will,  which  is  the  inmost  of  the 
life  of  man,  and  that  it  commences  there,  and  is  thence 
carried  through ;  and  the  will  of  the  man  who  is  in  good 
is  ruled  from  heaven  by  the  Lord,  though  it  appears  other- 
wise. For  there  is  an  influx  from  the  spiritual  world  into 
the  natural,  thus  through  the  internal  man  into  his  exter- 
nal, but  not  the  reverse  ;  for  the  internal  man  is  in  heaven, 
3  but  the  external  in  the  world.  Since  this  circle  is  that  of 
the  life  of  man,  therefore  during  man's  regeneration  he  is 
regenerated  according  to  the  same,  and  when  he  is  regen- 
erated, he  lives  and  acts  according  to  it.  Therefore 
during  man's  regeneration  the  truths  which  are  to  be 
truths  of  faith  are  introduced  through  the  hearing  and 
sight,  and  are  implanted  in  the  memory  of  his  natural 
man.  From  that  memory  they  are  withdrawn  into  thought 
which  is  of  the  understanding,  and  those  which  are  loved 
become  of  the  will.  So  far  as  they  become  of  the  will, 
they  become  of  the  life,  for  the  will  of  man  is  his  very  life  ; 
and  so  far  as  they  become  of  the  life,  they  become  of  his 
affection,  thus  of  charity  in  the  will  and  of  faith  in  the 
understanding.  After  this  man  speaks  and  acts  from  that 
life,  which  is  the  life  of  charity  and  of  faith  ;  from  charity 
which  is  of  the  will  goes  forth  the  speech  of  the  mouth  and 
also  the  act  of  the  body,  each  by  way  of  the  intellect,  thus 
by  the  way  of  faith.  From  this  it  is  evident  that  the  circle 
of  the  regeneration  is  like  the  circle  of  his  life  in  general ; 
and  that  it  is  so  established  in  the  will  by  influx  out  of 


No.  100S7.]     CHAPTER  XXIX.   VER.  IQ-SS- 


105 


heaven  from  the  Lord.  Hence  also  it  is  plain  that  there  4 
are  two  states  in  the  man  who  is  being  regenerated,  the 
first  when  the  truths  of  faith  are  being  implanted  and  con- 
joined to  the  good  of  charity,  the  second  when  he  speaks 
from  the  good  of  charity  by  the  truths  of  faith,  and  acts 
according  to  them ;  thus  that  the  first  state  is  from  the 
world  through  the  natural  man  into  the  spiritual,  thus  into 
heaven,  and  the  second  from  heaven  through  the  spiritual 
man  into  the  natural,  thus  into  the  world.  The  spiritual 
or  internal  man,  as  was  said  above,  is  in  heaven,  and  the 
natural  or  external  man  in  the  world.  This  circle  is  the 
circle  of  the  regeneration  of  man,  and  hence  is  the  circle 
of  his  spiritual  life  —  concerning  this  twofold  state  of  the 
man  who  is  being  regenerated,  see  what  is  cited  above 
(n.  9274).  From  what  has  been  said,  some  idea  may  be  5 
formed  concerning  the  glorification  of  the  Human  of  the 
Lord ;  for  as  the  Lord  glorified  His  Human,  so  He  regen- 
erates man,  therefore,  as  has  been  many  times  already 
said,  the  regeneration  of  man  is  an  image  of  the  glorifica- 
tion of  the  Lord.  Thus  it  is  plain  that  the  first  state  of 
His  glorification  was  to  make  His  Human  Divine  truth, 
and  to  unite  it  with  the  Divine  good  which  was  in  Him  ; 
and  that  the  second  state  was  to  act  from  Divine  good  by 
Divine  truth.  For  by  Divine  truth  proceeding  from  the 
Divine  good  of  the  Lord  heaven  and  the  church  are 
established ;  and  by  it  all  who  are  in  the  church  are 
regenerated.  This  it  is  which  is  described  by  the  sacri- 
fices and  burnt  offerings,  and  their  ceremonials  ordained 
in  this  chapter.  By  the  sacrifice  of  the  bullock  and  by  the 
burnt  offering  of  the  first  ram  is  described  the  first  state, 
and  by  filling  the  hand  from  the  second  ram  is  described 
the  second  state  ;  and  finally  by  the  sacrifice  of  the  bul- 
lock, and  by  the  burnt  offerings  is  signified  its  continu- 
ance. It  is  to  be  known  that  with  man  who  is  being  6 
regenerated,  purification  from  evils  and  their  falsities  goes 
on  continually,  for  so  far  as  man  is  purified  from  evils  and 


io6 


EXODUS. 


[No.  10057. 


falsities,  so  far  are  implanted  the  truths  which  are  of  faith, 
and  these  are  conjoined  to  the  good  which  is  of  charity, 
and  so  far  man  then  acts  from  the  good  of  charity.  Puri- 
fication from  evils  and  falsities  with  man  is  not  liberation 
from  them,  but  is  their  removal  (see  n.  868,  887,  894,  929, 
1581,  2269,  2406,  4564,  8206,  8393,  8988,  9014,  9333, 
9446-9451,  9938).  With  the  Lord  however  there  was  not 
removal,  but  casting  out  of  those  which  He  derived  from 
the  mother,  thus  full  liberation  from  them,  even  so  that 
He  was  no  longer  the  son  of  Mary  —  see  what  is  cited 
above  (n.  9315,  at  the  end).  This  is  premised  that  it 
may  be  known  what  is  signified  by  filling  the  hand  from 
the  second  ram,  of  which  in  what  now  follows. 

10058.  And  Aaron  and  his  sons  shall  lay  iheir  hands 
upon  the  head  of  the  ram.  That  this  signifies  communica- 
tion of  powers  with  the  whole,  is  evident  from  the  signi- 
fication of  laying  on  hands,  as  communication,  trans- 
ference, and  reception  of  power  (see  n.  10023)  >  from 
the  signification  of  the  head,  as  the  whole  with  the  parts 
(n.  looii),  thus  all  things  and  each  which  were  repre- 
sented by  this  second  ram. 

10059.  And  thou  shall  slay  the  ram.  That  this  signifies 
preparation,  is  evident  from  the  signification  of  slaying, 
when  said  of  the  sacrifice  and  burnt  offering,  as  prepara- 
tion (see  n.  10024). 

10060.  And  shall  take  of  his  blood.  That  this  signifies 
Divine  truth  proceeding  from  the  Divine  good  of  the  Lord 
in  the  heavens,  is  evident  from  the  signification  of  blood, 
when  of  the  sacrifice  and  burnt  offering,  as  Divine  truth 
(see  above,  n.  10026,  10033)  >  here  Divine  truth  pro- 
ceeding from  the  Divine  good  of  the  Divine  Human  of  the 
Lord,  communicated  and  received  in  the  heavens,  for  this 
is  the  subject  in  what  now  follows.  It  was  said  above  (see 
n.  10057),  that  there  are  two  states  in  the  man  who  is 
being;  regenerated,  the  first  when  truth  is  being  implanted 
and  conjoined  to  good,  the  second  when  man  is  in  good 


No.  10061.]     CHAPTER  XXIX.  VER.    IQ  -  35-  IO7 

and  acts  from  good.  When  he  is  in  this  latter  state,  then 
truths  with  him  proceed  from  good,  for  from  good  he 
regards  them,  speaks  them,  and  acts  them.  Then  good  is 
in  everything  as  the  soul  in  the  man,  or  as  the  heart  in  the 
body,  which  is  also  perceived  by  a  wise  person  from  the 
words  and  acts  of  those  who  are  in  good.  From  this  idea 
of  the  regeneration  of  man  some  conception  may  be 
formed  of  the  glorification  of  the  Human  of  the  Lord,  for 
after  the  manner  in  which  the  Lord  glorified  His  Human 
He  also  regenerates  man  (n.  3138,  3212,  3296,  3490, 
4402,  5688).  For  the  first  state  of  the  glorification  of  His 
Human  was  the  implanting  of  Divine  truth,  and  its  uniting 
with  Divine  good  ;  hence  the  Lord  when  He  was  in  the 
world  made  His  Human  Divine  truth,  and  also  by  uniting 
with  Divine  good,  which  was  in  Him,  made  that  truth 
Divine  good  —  see  what  is  cited  above  (n.  9199,  9315). 
The  second  state  of  His  glorification  is  that  from  Divine 
good  proceeds  Divine  truth,  which  is  His  Divine  in  the 
heavens.  The  first  state  of  the  glorification  of  the  Human 
of  the  Lord  is  described  in  the  internal  sense  by  what  is 
said  of  the  sacrifice  of  the  bullock,  and  the  burnt  offering 
of  the  first  ram,  from  the  tenth  to  the  eighteenth  verse  of 
this  chapter ;  but  the  second  state  is  described  by  what 
now  follows  about  the  second  ram,  which  is  called  the  ram 
of  infillings.  Hence  it  is  plain  that  by  blood  is  here  sig- 
nified Divine  truth  proceeding  from  the  Divine  good  of 
the  Lord,  communicated  and  received  in  the  heavens. 

1006 1.  And  shalt  put  it  upon  the  tip  of  the  ear  of 
Aaron,  and  upon  the  tip  of  the  right  ear  of  his  sons.  That 
this  signifies  every  perception  of  Divine  truth  proceeding 
from  the  Divine  good  of  the  Lord  in  the  heavens,  is  evi- 
dent from  the  signification  of  the  blood,  which  was  put 
upon  the  tip  of  the  ear,  as  Divine  truth  in  the  heavens  and 
in  the  church  proceeding  from  the  Divine  good  of  the 
Lord  (see  just  above,  n.  10060)  ;  from  the  signification  of 
the  ear,  as  perception  (n.  9397),  here  perception  of 


io8 


EXODUS. 


[No.  10061. 


Divine  truth  in  the  heavens  and  in  the  church,  for  every 
perception  therein  is  of  that,  here  specifically  perception  in 
the  celestial  kingdom,  for  truth  from  good  is  there  per- 
ceived (see  citations  n.  9277)  ;  from  the  signification  of 
the  tip,  which  is  the  extreme  of  the  ear,  as  all  or  the 
whole,  for  as  by  what  is  first  or  supreme  is  signified  all  or 
the  whole,  so  also  is  it  by  what  is  last  or  outmost  (see 
above,  n.  10044)  ;  and  from  the  signification  of  the  right 
ear,  as  perception  of  truth  from  good.  The  right  ear  has 
this  signification  for  the  reason  that  those  things  which  are 
of  the  right  side  of  man  correspond  to  good  from  which 
are  truths,  and  those  on  the  left  correspond  to  truths  by 
which  is  good  (n.  9604,  9736).  Such  is  the  case  in  the 
brain,  the  face,  and  the  organs  of  sense  there,  also  in  the 
breast,  loins,  and  feet.  He  who  does  not  know  this 
arcanum  cannot  know  why  it  was  commanded  that  the 
blood  should  be  put  upon  the  tip  of  the  right  ear,  upon 
the  thumb  of  the  right  hand,  and  upon  the  great  toe  of 
the  right  foot  of  Aaron  and  his  sons ;  and  that  of  this  ram, 
besides  the  fat,  the  right  shoulder  should  be  offered  upon 
the  altar  —  of  which  later  in  this  chapter  (verses  22,  25)  ; 
2  and  again  that  the  blood  of  the  sacrifice  should  be  put 
upon  the  tip  of  the  right  ear  of  him  that  was  to  be 
cleansed  from  leprosy,  and  upon  the  thumb  of  the  right 
hand,  and  upon  the  great  toe  of  his  right  foot ;  and  that 
the  priest  should  pour  from  the  log  of  oil  upon  his  left 
palm,  and  should  dip  the  right  finger  in  the  oil  which  was 
upon  his  left  palm,  and  should  sprinkle  it  with  his  right 
finger  seven  times  before  Jehovah  (Lev.  xiv.  14-18,  25- 
28).  Nor  can  he  know  what  is  signified  by  what  the  Lord 
said  to  the  disciples  when  they  were  fishing,  that  they 
should  cast  the  net  on  the  right  side  of  the  ship,  and  that 
when  they  cast  they  took  so  many  that  they  were  not  able 
to  draw  the  net  by  reason  of  the  multitude  of  fishes  (John 
xxi.  6).  By  this  was  represented  that  to  act  and  teach 
from  good  is  to  conclude  innumerable  particulars  of  truth, 


No.  10061.]      CHAPTER  XXIX.   VER.    I9-35.  IO9 

but  not  the  converse.  They  also  who  are  in  truths  from 
good  are  meant  by  the  sheep  on  the  right  hand,  but  they 
who  are  in  truths  not  from  good  are  meant  by  the  goats 
on  the  left  hand  (Matt.  xxv.  32).  By  the  right  hand  3 
are  also  meant  those  who  are  in  the  light  of  truth  from 
good,  in  David  :  The  heavens  are  Thine,  the  earih  also  is 
Thine.  The  world  and  the  fulness  thereof  Thou  hast 
founded.  The  north  and  the  right  hand  \_the  south']  Thou 
hast  created  (Ps.  Ixxxix.  11,  12) — where  by  the  heavens, 
the  earth,  and  the  world  is  signified  the  church  (see 
9325)  '}  by  fulness  all  truth  and  good,  which  consti- 
tute the  church ;  by  the  north  those  therein  who  are 
in  an  obscure  state  as  to  truth  (n.  370S)  ;  and  by  the 
right  hand  those  who  are  in  the  light  of  truth  from  good  ; 
thus  the  same  as  by  the  south  (n.  9642).  Hence  may 
be  evident  what  is  signified  by  sitting  on  the  right  hand 
of  God,  when  said  of  the  Lord  (Ps.  ex.  i,  5  :  Matt.  xxvi. 
63,  64:  Mark  xii.  36;  xiv.  61,  62:  Luke  xx.  42,  43; 
xxii.  69) — namely.  Divine  power  by  Divine  truth  pro- 
ceeding from  His  Divine  good  (n.  3387,  4592,  4933, 
7518,  8281,  9133).  Since  most  of  the  expressions  in  the  4 
Word  have  also  an  opposite  sense,  so  also  have  the  right 
and  the  left,  and  in  that  sense  the  right  signifies  evil  from 
which  is  falsity,  and  the  left  falsity  by  which  is  evil  —  as  in 
Zechariah  :  Woe  to  the  worthless  shepherd  that  leave th  the 
flock  /  the  sword  shall  be  upon  his  arm,  and  upon  his 
right  eye :  his  arm  in  withering  shall  wither,  and  his  right 
eye  in  darkening  shall  be  darkened  (xi.  17).  Arm  in  this 
passage  is  the  power  of  truth  applied  to  confirm  evil,  of 
which  power,  since  it  is  worthless,  it  is  said  that  in  wither- 
ing it  shall  wither ;  and  the  right  eye  is  the  knowledge  of 
good  applied  to  confirm  falsity,  of  which  knowledge,  since 
it  is  worthless,  it  is  said  that  in  darkening  it  shall  be 
darkened ;  a  shepherd  is  one  who  teaches  truths,  and 
thereby  leads  to  good  (n.  343,  3795,  6044)  ;  hence  a 
worthless  shepherd  is  one  who  teaches  and  leads  to  evil ; 


I  lO 


EXODUS. 


[No.  1 006 1. 


arm  is  the  power  of  truth  from  good  (n.  4931-49371 
7205) ;  but  the  arm  of  a  worthless  shepherd  is  no 
power ;  the  eye  is  the  understanding  and  perception  of 
truth  (n,  4403-4421,  4523-4534,  9051)  ;  but  the  right  eye 
of  a  worthless  shepherd  is  the  knowledge  of  good  without 
understanding  and  perception  of  it,  because  it  is  applied 
5  to  falsity;  darkness  is  falsity  from  evil  (n.  7711).  And  in 
Matthew  :  Jesus  said,  If  thy  right  eye  hath  caused  thee  to 
stumble,  pluck  it  out,  and  cast  it  from  thee.  .  .  .  And  if 
thy  right  hand  hath  caused  thee  to  stumble,  cut  it  off,  and 
cast  it  from  thee  ;  it  is  better  for  thee  that  one  of  thy  mem- 
bers should  perish,  and  not  thy  whole  body  be  cast  into 
Gehenna  (v.  29,  30) — where  the  right  eye  is  the  un- 
derstanding and  faith  of  falsity  from  evil,  and  the  right 
hand  is  falsity  itself  from  evil.  Every  one  may  know  that 
by  eye  is  not  here  meant  the  eye,  nor  by  right  hand  the 
right  hand,  and  that  the  eye  that  causeth  to  stumble  is  not 
to  be  plucked  out,  nor  the  hand  causing  to  stumble  to  be 
cut  off;  for  from  this  there  would  be  nothing  of  salvation 
to  man.  And  in  the  Apocalypse  :  The  beast  gave  all  a 
mark  on  their  right  hand  or  upon  their  forehead  (Apoc. 
xiii.  16) — where  the  right  hand  is  falsity  from  evil,  and  the 
forehead  is  love  of  evil  from  which  is  falsity  ;  that  the  fore- 
head is  heavenly  love,  and  hence  in  the  opposite  sense 
infernal  love  may  be  seen  above  (n.  9936). 

10062.  And  upon  the  thumb  of  their  right  hand.  That 
this  signifies  the  intellectual  thence  in  the  middle  heaven, 
is  evident  from  the  signification  of  the  thumb  of  the  hand, 
as  the  power  of  good  by  truth,  or  truth  in  its  power  from 
good,  and  the  intellectual  thence,  of  which  below.  It  is 
the  intellectual  in  the  middle  heaven  because  by  the  blood 
which  was  put  on  the  thumb  of  the  hand,  is  signified 
Divine  truth  yiroceeding  from  the  Divine  good  of  the  Lord 
in  the  heavens  (see  above,  n.  10060),  here  therefore  the 
intellectual  thence  ;  for  by  the  blood  on  the  tip  of  the 
right  ear  is  signified  perception  in  the  inmost  heaven; 


No.  ioo62.]     CHAPTER    XXIX.  VER.  I9-35. 


I  I  I 


hence  by  the  blood  on  the  thumb  of  the  right  hand  is  sig- 
nified the  intellectual  in  the  middle  heaven  ;  and  by  the 
great  toe  of  the  right  foot  is  signified  the  intellectual  in  the 
outmost  heaven ;  for  that  which  is  of  the  inmost  heaven  is 
signified  by  the  head,  and  by  what  is  of  the  head,  here 
therefore  its  perception  by  the  right  ear,  for  this  is  of  the 
head ;  and  that  which  is  of  the  middle  heaven  is  signified 
by  the  body,  and  by  what  is  of  the  body,  here  therefore 
the  intellectual  by  the  right  hand ;  and  that  which  is  of 
the  outmost  heaven  is  signified  by  the  feet,  and  by  what  is 
of  the  feet.  That  such  is  the  correspondence  of  the 
heavens  with  man  may  be  seen  above  (n.  10030),  and  in 
the  passages  there  cited.  In  the  inmost  heaven  also  there 
is  perception  of  truth  from  good  ;  in  the  middle  heaven 
however  there  is  not  perception  of  truth  but  understanding 
of  it,  and  so  in  the  outmost  heaven  —  see  the  passages 
cited  above  (n.  9277,  9596,  9684).  As  to  the  thumb  of  2 
the  right  hand  signifying  truth  from  good  in  its  power 
and  thence  the  intellectual  in  the  middle  heaven,  it  appears 
indeed  too  small  and  not  of  sufficient  importance  to  sig- 
nify heaven,  for  it  may  be  asked,  whence  has  the  thumb 
such  and  so  important  a  signification?  But  it  is  to  be 
known  that  the  outmost  or  extreme  part  of  any  member 
signifies  the  same  as  the  whole  member,  and  the  hand 
the  whole  power  of  the  body,  for  the  body  has  power  by 
the  arms  and  hands ;  that  the  outmost  or  extreme  part 
signifies  all  and  the  whole  as  does  what  is  first  and  highest, 
may  be  seen  above  (n.  10044).  That  the  hands  signify  3 
power,  and  that  all  power  is  of  truth  from  good,  see  what 
is  cited  above  (n.  10019)  ;  also  the  right  hand  the  power 
of  truth  from  good,  and  the  left  hand  truth  by  which  is 
good  (n.  10061).  The  intellectual  is  meant  because  all 
the  intellectual  is  formed  from  truths,  but  all  the  voluntary 
from  goods ;  for  all  things  in  the  world  and  in  heaven  have 
reference  to  truth  and  to  good,  and  the  understanding  of 
man  was  given  for  truths,  and  the  will  for  goods  ;  there- 


112 


EXODUS. 


[No.  10062. 


fore  since  by  the  hand  is  signified  truth  in  its  power,  the 

4  understanding  is  also  signified.  Because  the  thumb  of  the 
hand,  in  Hke  manner  as  the  hand,  signified  the  power 
which  truth  has  from  good,  therefore  in  ancient  times 
among  the  nations,  and  also  with  the  Israelitish  people,  it 
was  usual  to  cut  off  the  thumbs  of  the  hands  and  the  great 
toes  of  the  feet  of  their  enemies  (Judges  i.  6,  7)  ;  by 
which  was  represented  taking  away  all  power;  in  the 
thumb  also  is  the  primary  power  of  the  hand,  for  when 
that  is  cut  off,  the  hand  has  no  more  power  for  battle. 

5  Like  the  thumb,  the  fingers  also  signify  power  —  as  in 
David  :  Jehovah  teacheth  my  ha7ids  combat,  and  my  fingers 
war  (Ps.  cxliv.  i).  Again  :  When  I  cotisider  the  heavens, 
the  work  of  Thy  fingers  (viii.  3).  And  in  Luke:  Jesus 
said.  If  I  by  the  finger  of  God  cast  out  devils,  then  is  the 
kingdom  of  God  come  upon  you  (xi.  20) . 

10063.  -^"^  upon  the  great  toe  of  their  right  foot.  That 
this  signifies  the  intellectual  in  the  outmost  heaven,  is  evi- 
dent from  what  has  been  said  and  shown  just  above  (see 
n.  10062). 

10064.  And  thou  shalt  sprinkle  the  blood  upon  the  altar 
round  about.  That  this  signifies  the  uniting  of  Divine 
truth  with  Divine  good,  is  evident  from  the  signification  of 
blood,  when  of  the  sacrifice  and  burnt  offering,  as  Divine 
truth  (see  above,  n.  10026,  10033)  >  ^"^d  from  the  signifi- 
cation of  the  altar,  as  a  representative  of  the  Lord  as  to 
Divine  good  (n.  9964).  When  we  say  Divine  good, 
Divine  love  is  also  meant,  since  all  good  is  of  love,  for 
whatever  is  loved  is  perceived  as  good,  and  hence  is  also 
called  good.  But  all  truth  is  of  faith ;  for  whatever  is 
believed  is  perceived  as  truth  and  is  also  so  called. 
Hence  it  follows  that  those  things  which  form  the  under- 
standing of  man  are  of  faith,  and  those  which  form  the 
will  are  of  love,  for  the  understanding  of  man  is  appointed 
to  receive  the  truths  of  faith,  and  his  will  is  appointed  to 
receive  the  goods  of  love.    The  understanding  of  man  is 


No.  10067.]     CHAPTER  XXIX.  VER.   IQ-SS-  I  13 

therefore  such  as  are  the  truths  which  form  it  and  as  is  the 
faith  of  those  truths ;  and  the  will  of  man  is  such  as  are 
the  goods  which  make  it,  and  as  is  the  love  of  those 
goods.  In  the  opposite  sense  there  is  a  love  of  evil  and 
a  faith  in  falsity,  hence  also  a  will  and  understanding ;  but 
the  understanding  is  such  as  is  the  falsity  which  forms  it 
and  as  is  the  faith  of  the  falsity ;  and  the  will  is  such  as  is 
the  evil  which  makes  it  and  as  is  the  love  of  the  evil. 
That  the  will  of  evil  and  the  understanding  of  falsity  are 
from  hell,  and  that  they  are  hell  with  man,  is  plain,  since 
they  are  opposite  to  the  understanding  of  truth  and  to  the 
will  of  good,  which  are  from  heaven  from  the  Lord  and 
thus  constitute  heaven  with  man. 

10065.  -^^^'^  ^^^^^  shalt  take  of  the  blood  that  is  upon  the 
altar.  That  this  signifies  Divine  truth  united  to  Divine 
good  in  the  Lord,  is  evident  from  the  signification  of  the 
blood  on  the  altar,  as  Divine  truth  united  to  Divine  good 
—  of  which  just  above  (n.  10064).  How  this  is,  will  be 
shown  in  what  presently  follows. 

10066.  And  of  the  oil  of  anointing.  That  this  signifies 
the  Divine  good  of  the  Divine  love  which  is  in  the  Lord, 
is  evident  from  the  signification  of  the  oil  of  anointing,  as 
representative  of  the  Divine  good  of  the  Divine  love  which 
is  in  the  Lord  (see  n.  9954,  10019). 

10067.  And  shalt  sprinkle  it  upon  Aaron,  and  upon  his 
garments.  That  this  signifies  the  reciprocal  uniting  of 
Divine  good  and  Divine  truth  in  the  higher  heavens,  is 
evident  from  the  representation  of  Aaron,  as  the  Lord  as 
to  Divine  good  (see  n.  9806),  which  is  the  Divine  good 
of  the  Lord  in  the  celestial  kingdom  (n.  9946),  or  what  is 
the  same,  in  the  higher  heavens ;  and  from  the  significa- 
tion of  the  garments  of  Aaron,  as  a  representative  of  the 
spiritual  kingdom  of  the  Lord  adjoined  to  His  celestial 
kingdom  (n.  9814)  ;  and  from  the  signification  of  sprink- 
ling upon  them,  as  uniting ;  for  what  was  sprinkled  and 
poured  upon  any  one  represented  uniting,  as  also  above, 


114 


EXODUS. 


[No.  10067. 


where  it  is  said  that  the  blood  was  to  be  sprinkled  upon 
2  the  altar  round  about  (n.  10064).  That  the  Divine 
Human  of  the  Lord  in  the  heavens  is  meant,  is  because  in 
this  passage  and  in  what  now  follows  the  subject  is  the 
Divine  of  the  Lord  in  the  heavens,  and  His  being  united 
with  the  angels  there,  thus  the  second  state  of  the  glorifi- 
cation of  the  Human  of  the  Lord  (n.  10057).  Therefore 
here  by  Aaron  is  represented  the  Lord  as  to  Divine  good 
in  the  celestial  kingdom,  and  by  His  garments  as  to  Divine 
truth  in  the  spiritual  kingdom  adjoined  to  the  celestial 
kingdom,  thus  as  to  both  in  the  higher  heavens.  That  it 
is  the  Divine  Human  from  which  those  things  are,  is 
because  no  other  Divine  is  acknowledged  and  worshipped 
in  the  heavens  than  the  Divine  Human  of  the  Lord ;  for 
the  Divine  which  the  Lord  called  His  Father,  was  the 
Divine  in  Him.  That  in  the  heavens  no  other  Divine  is 
acknowledged  and  worshipped  than  the  Lord  as  to  the 
Divine  Human,  may  be  evident  from  the  Lord's  words  on 
several  occasions  in  the  Evangelists  —  as  from  these:  A// 
//lings  are  delivered  unto  Me  by  ihe  Father  (Matt.  xi.  27  : 
Luke  X.  22).  The  Father  hath  given  all  things  into  the 
hand  of  the  Son  (John  iii.  34,  35).  The  Father  hath 
given  to  the  Son  power  over  all  flesh  (John  xvii.  2).  With- 
out Me  ye  can  do  nothing  (xv.  5).  Father,  all  Mine  are 
Thine,  and  all  Thine  Mine  (John  xvii.  10).  All  power 
hath  been  given  unto  Me  in  the  heavens  and  on  earth  (Matt, 
xxviii.  18).  Jesus  said  to  Peter:  /  will  give  thee  the  keys 
of  the  kingdom  of  the  heavens  :  and  whatsoever  thou  shalt 
bind  on  earth,  shall  be  bound  in  the  heavens  :  and  whatso- 
ever thou  shalt  loose  on  earth  shall  be  loosed  in  the  heavens 
i  (Matt.  xvi.  19).  That  this  is  so  is  also  plain  from  the  fact 
that  no  one  can  be  conjoined  by  faith  and  love  to  the 
Divine  Itself  without  the  Divine  Human  ;  for  the  Divine 
Itself,  which  is  called  the  Father,  cannot  be  thought  of, 
because  it  is  incomprehensible,  and  what  cannot  be 
thought  of  cannot  become  an  object  of  faith,  nor  there- 


No.  10067.]       CHAPTER  XXIX.  VER.    I9-3S.  11$ 

fore  an  object  of  love ;  when  yet  the  head  of  all  worship  is 
to  believe  in  God,  and  to  love  Him  above  all  things.  That 
the  Divine  Itself,  which  is  the  Father,  is  incomprehensible, 
the  Lord  also  teaches  in  John  :  No  one  hath  seen  God  at 
any  time ;  the  only  begotten  Son,  who  is  in  the  bosom  of  the 
Father,  He  hath  declared  Him  (i.  18).  Again  :  Ye  have 
neither  heard  His  voice  [of  the  Father]  at  any  time,  nor 
seen  His  form  (v.  37).  And  that  the  Divine  Itself,  which  4 
is  the  Father,  is  comprehensible  in  the  Lord  through  His 
Divine  Human,  He  again  teaches  in  John :  He  that  seeth 
Me,  seeth  Him  who  sent  Me  (xii.  45).  Again  :  If  ye  have 
know7i  Me,  ye  have  known  My  Father  also ;  and  hence- 
forth ye  have  known  Him,  and  have  seen  Him.  .  .  ,  He 
that  seeth  Me,  seeth  the  Father  (xiv.  6-11).  And  in  Mat- 
thew :  All  things  have  been  delivered  unto  Me  of  My  • 
Father:  arid  no  one  knoweth  the  Son,  sa7>e  the  Father; 
neither  doth  any  know  the  Father  save  the  Son,  and  he  to 
whom  the  Son  shall  will  to  reveal  Hitn  (xi.  27:  Luke  x. 
22).  That  it  is  also  said,  no  one  knoweth  the  Son  but  the 
Father,  is  because  by  the  Son  is  meant  Divine  truth,  and 
by  the  Father  Divine  good,  both  in  the  Lord ;  and  the  one 
cannot  be  known  but  from  the  other  ;  so  the  Lord  first 
says  that  all  things  have  been  delivered  to  Him  by  the 
Father,  and  afterward  that  he  knoweth  the  Father  to  whom 
the  Son  shall  will  to  reveal  Him.  That  the  Son  is  Divine 
truth,  and  the  Father  Divine  good,  both  of  the  Lord,  may 
be  seen  above  (n.  2803,  2813,  3704,  7499,  8328,  8897, 
9807).  From  this  it  is  now  plain  that  the  Divine  in  the 
heavens  is  the  Divine  Human  of  the  Lord.  What  was  5 
represented  by  the  blood  of  the  second  ram  being 
sprinkled  upon  the  altar  round  about,  and  by  taking  of 
that  blood  and  of  the  oil  of  anointing  and  sprinkling  upon 
Aaron  and  upon  his  garments,  shall  now  be  told.  That 
these  things  signified  the  uniting  of  Divine  truth  with 
Divine  good,  and  of  Divine  good  with  Divine  truth  in  the 
Divine  Human  of  the  Lord,  is  plain  from  what  has  been 


ii6 


EXODUS. 


[No.  10067. 


already  said  and  shown  (n.  10064-10067).  But  the 
arcanum  which  hes  within  has  not  yet  been  disclosed ;  it 
is  that  there  was  a  reciprocal  uniting  of  Divine  good  and 
Divine  truth,  thus  of  the  Divine  Itself  which  is  called  the 
Father,  and  of  the  Divine  truth  which  is  called  the  Son. 
The  uniting  of  Divine  truth  with  Divine  good  is  signified 
by  sprinkling  the  blood  upon  the  altar  (n.  10064)  5  these 
united  are  signified  by  the  blood  upon  the  altar,  from 
which  it  was  to  be  taken  (n.  10065),  and  by  the  oil  of 
anointing,  by  which  was  signified  the  Divine  good  (see 
n.  10066)  ;  hence  the  reciprocal  uniting  of  Divine  truth 
and  Divine  good  in  the  Divine  Human  of  the  Lord  is  sig- 
nified by  sprinkling  that  blood  and  at  the  same  time  the 
oil  of  anointing  upon  Aaron  and  upon  his  garments  —  see 

6  just  above.  That  the  uniting  was  reciprocal,  is  plainly  evi- 
dent from  the  words  of  the  Lord  in  the  following  pas- 
sages :  The  Father  and  I  are  one,  .  .  .  Though  ye  believe 
not  Me,  believe  the  works;  that  ye  may  know  and  believe 
that  the  Father  is  in  Me,  and  I  in  the  Father  (John  x.  30, 
38).  Again:  Believest  thou  not  that  I  am  in  the  Father 
and  the  Father  in  Me  ?  Believe  Me,  that  I  am  in  the 
Father  and  the  Father  in  Me  (xiv.  10,  11).  Again: 
Jesus  said,  Father,  the  hour  is  come ;  glorify  Thy  Son, 
that  Thy  Son  also  may  glorify  Thee.  .  .  .  All  things  that 
are  Mine  are  Thine,  and  all  Thine  are  Mine  (xvii.  1,  10). 
Again  :  Now  is  the  Son  of  Man  glorified,  and  God  is  glori- 
fied in  Him  ;  and  God  shall  glorify  Him  in  Himself  (xiii. 
31,  32).  From  these  passages  it  may  be  evident  that  the 
Divine  good  of  the  Divine  love,  which  is  the  Father,  was 
united  to  the  Divine  truth,  which  is  the  Son,  reciprocally 
in  the  Lord ;  and  hence  that  His  Human  itself  is  Divine 
good.  The  like  is  also  signified  by  His  coming  forth  from 
the  Father,  and  coming  into  the  world,  and  going  to  the 
Father  (John  xvi.  27-29)  ;  and  by  all  things  of  the  Father 
being  His  (John  xvi.  \^)  ;  and  by  the  Father  and  He 

7  being  one  (John  x.  30}.    But  this  may  be  better  appre- 


No.  10067.]      CHAPTER  XXIX.  VER.  I9-35. 


117 


hended  from  the  reciprocal  conjunction  of  good  and  truth 
in  the  man  who  is  being  regenerated  by  the  Lord,  for,  as 
before  said,  the  Lord  regenerates  man  as  He  glorified  His 
Human  (n.  10057).  When  the  Lord  is  regenerating  man, 
He  instils  the  truth  which  is  to  be  of  faith  in  the  man's 
intellectual,  and  the  good  which  is  to  be  of  love  in  his 
voluntary,  and  therein  conjoins  them ;  and  when  they  are 
conjoined,  then  the  truth  which  is  of  faith  has  its  life  from 
the  good  which  is  of  love,  and  the  good  which  is  of  love 
has  its  quality  of  life  from  the  truth  which  is  of  faith. 
This  conjunction  is  completed  reciprocally  by  good,  and 
is  called  the  heavenly  marriage,  and  is  heaven  with  man. 
In  that  heaven  the  Lord  dwells  as  in  His  own,  for  all  good 
of  love  is  from  Him,  and  also  all  conjunction  of  truth  with 
good.  The  Lord  cannot  dwell  in  anything  of  man's  own, 
because  it  is  evil.  This  reciprocal  conjunction  is  what  is  8 
meant  by  the  words  of  the  Lord  in  John  :  In  that  day  ye 
shall  know  that  I  am  in  My  Fatlier,  and  ye  in  Me,  atid  I 
in  you  (xiv.  20)  ;  and  again  :  All  things  of  Mine  are 
Thine,  and  Thine  are  Mine,  and  I  am  glorified  in  them. 
.  .  .  That  they  all  may  be  one,  as  Thou,  Father,  art  in  Me ; 
and  I  in  thetn,  that  they  may  be  one  in  us  (xvii.  10,  21, 
22).  Reciprocal  conjunction  is  thus  described;  but  still 
it  is  not  meant  that  man  conjoins  himself  to  the  Lord,  but 
that  the  Lord  conjoins  to  Himself  the  man  who  desists 
from  evils ;  for  to  desist  from  evils  is  left  to  the  determina- 
tion of  man,  and  when  he  desists,  then  is  effected  the 
reciprocal  conjunction  of  the  truth  which  is  of  faith  and  of 
the  good  which  is  of  love  from  the  Lord,  and  not  at  all 
from  man.  That  man  from  himself  can  do  nothing  of 
good,  and  thus  can  receive  nothing  of  truth  in  good,  is 
known  in  the  church,  and  this  also  the  Lord  confirms  in 
John  :  Abide  in  Me,  and  I  in  you.  .  .  .  -Me  that  abideth  in 
Me,  and  I  in  him,  the  same  beareth  much  fruit ;  for  with- 
out Me  ye  can  do  nothing  (xv.  4,  5).  This  reciprocal  con-  9 
juDctioa  may  be  illustrated  from  the  conjunction  of  the 


Ii8 


EXODUS. 


[No.  10067. 


understanding  and  will  with  man ;  his  understanding  is 
formed  from  truths  and  his  will  from  goods,  and  truths  are 
of  faith  with  him,  and  goods  are  of  love.  Man  imbibes 
truths  from  hearing  by  the  sense  of  hearing,  and  from 
reading  by  the  sight,  and  stores  them  up  in  the  memory ; 
those  truths  relate  either  to  the  civil  state  or  to  the  moral 
state,  and  are  called  truths  of  memory  \^scieniifica'\.  The 
love  of  man  which  is  of  his  will  through  the  understanding 
looks  into  those  truths  in  the  memor)',  and  thence  chooses 
out  such  as  are  in  agreement  with  the  love,  and  those 
which  it  chooses,  it  summons  and  conjoins  to  itself,  and 
by  them  strengthens  itself  from  day  to  day.  Truths  thus 
vivified  by  love  constitute  his  intellectual,  and  the  goods 
themselves  which  are  of  the  love  constitute  his  voluntary. 
The  goods  of  love  are  also  as  fires  there,  and  truths  in  the 
circumferences  vivified  by  love  are  as  light  from  that  fire  ; 
by  degrees,  as  the  truths  are  kindled  by  that  fire,  there  is 
aroused  in  them  a  desire  of  conjoining  themselves  recip- 
rocally :  hence  is  reciprocal  conjunction,  which  is  of  per- 

lopetual  duration.  From  this  it  is  evident  that  the  good  of 
love  is  really  that  which  conjoins,  and  not  the  truth  of 
faith,  except  so  far  as  this  has  the  good  of  love  in  itself. 
Whether  we  speak  of  love  or  of  good,  it  is  the  same,  for  all 
good  is  of  love,  and  what  is  of  love  is  called  good ;  and 
also  whether  we  speak  of  love  or  of  the  will,  it  is  likewise 

u  the  same,  for  what  a  man  loves  this  he  wills.  It  is  to  be 
known  that  the  things  which  relate  to  the  civil  or  moral 
state,  just  now  spoken  of,  conjoin  themselves  in  the  exter- 
nal man ;  but  those  which  are  of  the  spiritual  state,  before 
spoken  of,  conjoin  themselves  in  the  internal  man,  and 
then  through  the  internal  in  the  external.  For  the  things 
of  the  spiritual  state  which  are  truths  of  faith  and  goods  of 
love  to  the  Lord,  and  which  look  to  eternal  life,  commu- 
nicate with  the  heavens  and  open  the  internal  man,  and 
they  open  it  so  far  and  in  such  manner  as  the  truths  of 
faith  are  received  in  the  good  of  love  to  the  Lord  and 


No.  10069.]      CHAPTER   XXIX.  VER.    IQ-SS-  II9 


toward  the  neighbor,  from  the  Lord.  Hence  it  is  plain 
that  they  are  only  external  men  who  do  not  at  the  same 
time  imbue  themselves  with  those  things  which  are  of  the 
spiritual  state  ;  and  that  they  are  merely  sensual  men,  who 
deny  the  things  of  the  spiritual  state,  however  intelligently 
they  may  appear  to  talk. 

10068.  And  upon  his  sons,  and  upon  the  garments  of 
his  sons  with  him.  That  this  signifies  the  reciprocal  uni- 
ting of  Divine  good  and  Divine  truth  from  the  Divine 
Human  of  the  Lord  in  the  lower  heavens,  is  evident  from 
this,  that  since  by  sprinkling  of  blood  from  the  altar  and 
of  the  oil  of  anointing  upon  Aaron  is  signified  the  recipro- 
cal uniting  of  Divine  good  and  Divine  truth  from  the 
Divine  Human  of  the  Lord  in  the  higher  heavens  (see 
n.  10067),  by  the  like  upon  the  sons  of  Aaron  and  their 
garments  is  signified  such  uniting  in  the  lower  heavens. 
For  the  Divine  of  the  Lord  in  the  lower  heavens  is  repre- 
sented by  the  sons  of  Aaron  when  the  Divine  of  the  Lord 
in  the  higher  heavens  is  represented  by  Aaron  himself;  this 
is  because  the  lower  heavens  are  born  from  the  higher,  as 
sons  from  a  father  (n.  7004,  9468,  9473,  9680,  9683,  9780), 
It  is  to  be  known  that  by  the  higher  heavens  is  meant  the 
celestial  kingdom  of  the  Lord,  and  by  the  lower  heavens 
His  spiritual  kingdom.  That  the  heavens  are  distinguished 
into  two  kingdoms  has  been  frequently  said  and  shown. 
In  the  two  kingdoms  the  Divine  of  the  Lord  is  similar, 
but  as  to  reception  by  the  angels  in  them  it  is  different. 

10069.  -^^^  he  shall  be  holy,  and  his  garments,  and  his 
sons,  and  the  garments  of  his  sons  with  him.  That  this 
signifies  thus  all  Divine  things  in  the  heavens,  is  evident 
from  the  signification  of  holy,  as  what  proceeds  from  the 
Lord,  since  He  alone  is  holy  (see  n.  9229,  9479,  9680, 
9818,  9820,  9956,  9988),  thus  what  is  Divine  ;  and  because 
by  Aaron  and  his  garments,  and  by  his  sons  and  their  gar- 
ments, were  represented  holy  or  Divine  things  in  the 
heavens  (n,  10067,  10068),  therefore  by  them  are  signified 


120 


EXODUS, 


[No.  10069. 


all  Divine  things  in  the  heavens.  That  Aaron,  his  sons, 
and  their  garments  were  called  holy,  because  they  repre- 
sented holy  Divine  things,  is  evident ;  for  every  one  who 
duly  considers  may  know  that  neither  the  blood  of  a  ram 
nor  the  oil  of  anointing  can  sanctify  any  one ;  for  blood 
and  oil  are  dead,  and  thus  cannot  affect  the  interiors  of 
man ;  man's  interiors  themselves  are  only  affected  by  the 
truths  of  faith  and  the  good  of  love  from  the  Lord  to  the 
Lord,  thus  by  things  Divine,  and  these  sanctify  because 
they  alone  are  holy. 

10070.  And  thou  shali  take  of  the  ram  the  fat.  That 
this  signifies  good  in  the  heavens  is  evident  from  the  signi- 
fication of  fat,  as  good  (see  n.  10033)  ;  that  it  is  in  the 
heavens  is  because  by  filling  the  hand  from  the  second 
ram  is  signified  the  Divine  proceeding  from  the  Lord  in 
the  heavens  (n.  10057). 

1007 1.  And  the  tail.  That  this  signifies  every  truth 
there,  is  evident  from  the  signification  of  the  tail  of  the 
ram,  as  truth.  That  the  tail  is  truth  is  because  it  is  lowest 
or  last,  and  in  what  is  lowest  or  last  \^ultimis'\  *  is  truth 
(see  n.  6952).  The  tail  also  is  the  last  of  the  cerebrum 
and  cerebellum,  for  these  are  continued  into  the  spinal 
marrow,  and  this  also  terminates  in  the  tail,  which  thus  is 
their  last  appendix.  Therefore  it  is  said  that  in  the  sacri- 
fices the  tail  was  to  be  removed  hard  by  the  backbone 
(Lev.  iii.  9).  That  the  tail  signifies  truth  in  outmosts  or 
lasts,  and  in  the  opposite  sense  falsity,  is  evident  from  the 
following  passages  —  in  Isaiah:  Jehovah  shall  cut  off  from 
Israel  head  and  tail.  ,  .  .  The  old  man  and  the  honored 
is  the  head,  and  the  prophet  the  teacher  of  a  lie  is  the  tail 
(Isa.  ix.  13,  14).  To  cut  off  the  head  and  the  tail  in  the 
spiritual  sense  is  to  cut  off  good  and  truth,  for  the  subject 

*  Swedenborg  uses  ultimum  for  the  last  term  of  several  distinct 
series  —  inmost,  interior,  <»«/otoj/ ;  highest,  middle, /otfw//  first,  mid- 
dle or  second,  last.  The  present  edition,  in  place  of  "ultimate" 
of  the  early  translators,  often  gives  outmost,  lowest,  or  last,  according 
to  the  connection. 


No.  10071.]      CHAPTER    XXIX.  VER.  IQ-SS- 


121 


is  the  church  in  the  destruction  of  which  the  head  signifies 
evil,  and  the  tail  falsity.  That  the  head  signifies  good  may 
be  seen  above  (n.  4938,  4939,  5328,  9913,  9914)  ;  so  an 
old  man  (n.  6524,  9404)  ;  and  a  prophet  one  who  teaches 
truth,  thus  truth  in  the  abstract  (n.  2534,  7269).  In  the 
opposite  sense  therefore  the  head  is  evil,  in  like  manner 
the  old  man  and  the  honored  who  do  it ;  and  the  tail  is 
falsity,  as  likewise  the  prophet,  whence  he  is  called  the 
prophet  of  a  lie,  for  lie  is  falsity.  Again  in  the  same 
prophet :  There  shall  not  be  work  for  Egypt,  which  head 
and  tail  may  do*  (xix.  15).  Egypt  stands  for  those  who 
by  reasonings  from  truths  of  sensuous  memory  wish  to 
enter  into  the  truths  and  goods  of  faith,  and  not  from 
what  is  revealed,  thus  not  from  faith  in  what  is  revealed 
(n.  1 1 64,  1 165,  1186)  ;  that  there  is  no  work  which  head 
and  tail  may  do  [or  which  makes  the  head  and  the  tail]  is 
that  they  have  neither  good  nor  truth.  That  the  tail  is 
truth  in  lowests,  is  plain  from  its  signification  in  the  oppo- 
site sense,  in  which  the  tail  is  falsity  —  as  in  the  Apoca- 
lypse :  The  locusts  had  tails  like  unto  scorpions,  and  stings 
were  in  their  tails,  and  their  power  to  hurt  men  (ix.  10)  ; 
—  where  tails  like  scorpions,  and  stings  in  the  tails,  are 
cunning  reasonings  from  falsities  by  which  they  persuade, 
and  thereby  do  hurt,  therefore  it  is  said  that  their  power 
is  to  hurt  men  :  that  a  locust  also  is  falsity  in  outmosts,  see 
above  (n.  7643).  Again  :  The  tails  of  the  horses  were  like 
serpents,  having  heads,  and  with  them  they  do  hurt  (Apoc. 
ix.  19) — where  tails  like  serpents  stand  also  for  reasonings 
from  falsities,  whereby  hurt  is  done.  Again  :  The  tail  of 
the  dragon  drew  the  third  part  of  the  stars  of  heaven,  and 
cast  them  to  the  earth  (Apoc.  xii.  4).  The  tail  of  the 
dragon  stands  for  truths  falsified,  especially  by  application 
to  evils ;  stars  are  here  knowledges  of  truth  and  good 
which  are  falsified  j  to  cast  to  the  earth  is  to  destroy. 

*  Here  as  in  n.  6952  the  Latin  has,  -which  may  make  head  and  tail; 
but  not  so  in  Schmidius  nor  in  n.  9656. 


122 


EXODUS. 


[No.  10072. 


10072.  And  the  fat  that  covereth  the  intestines.  That 
this  signifies  good  in  outmosts,  is  evident  from  the  signifi- 
cation of  fat,  as  good  (see  n.  10033)  j  ^^^^  from  the  signi- 
fication of  the  intestines,  as  outmosts  and  lowests  (see 
n.  10030,  10049). 

10073.  ■^^'^  ^'^"^  liver.  That  this  signifies 
interior  good  of  the  natural  man  purified,  is  evident  from 
the  signification  of  the  caul  of  the  liver,  as  interior  good 
of  the  external  or  natural  man  (see  n.  10031).  That  it  is 
good  purified  is  because  the  liver  is  a  purifying  organ 
(n.  1003 1 )  ;  and  because  by  the  kidneys  truth  purified  is 
signified  (n.  10032),  hence  also  it  is  said  that  the  caul  by 
the  kidneys  shall  be  removed  (Lev.  iii.  4,  10,  15). 

10074.  And  the  two  kidneys,  and  the  fat  that  is  upon 
them.  That  this  signifies  the  interior  truth  of  the  natural 
man  purified  and  its  good,  is  evident  from  the  signification 
of  the  kidneys,  as  interior  truth  of  the  external  or  natural 
man  ;  and  from  the  signification  of  the  fat  which  is  upon 
them,  as  its  good  (see  n.  10032).  It  is  truth  purified  that 
is  signified  by  the  kidneys,  because  the  kidneys  are  organs 
purifying  the  blood  (n.  10032),  and  the  blood  is  truth 
(n-  9393. 10026). 

10075.  And  the  right  shoulder.  That  this  signifies  in- 
most good,  is  evident  from  the  signification  of  the  right 
shoulder,  as  inmost  good.  That  the  right  shoulder  is 
inmost  good  is  because  the  shoulders  \_artnt]  *  of  animals 
signify  the  same  with  the  loins  and  thighs  \^fetnora']  of 
man,  and  the  loins  and  thighs  with  man  signify  marriage 
love,  and  hence  the  good  of  celestial  love,  which  good  is 
that  of  the  inmost  heaven  (see  n.  3021,  4277,  4280,  4575, 

♦  The  Latin  armui  which  here  we  translate,  as  in  the  common  ver- 
sion, "  shoulder,"  is  not  the  Latin  word  for  a  human  shoulder,  nor  that 
for  thigh.  Its  common  use,  like  that  of  the  Hebrew  word  for  which 
it  stands,  is  for  the  shoulder  or  fore  quarter  of  an  animal.  Neverthe- 
less Swedenborg  explains  it  here  as  meaning  the  hind  quarter,  and  the 
Revised  Version  with  both  renderings  gives  the  preference  to  "  thigh." 


No.  10076.]     CHAPTER  XXIX.  VER.  I9-35. 


123 


5050-5062,  9961),  and  the  right  loin  and  thigh  signify 
inmost  good  there ;  for  the  things  which  are  on  the  right 
of  man  from  correspondence  signify  good  from  which  is 
truth,  and  those  which  are  on  his  left  truth  through  which 
is  good ;  and  hence  those  which  are  in  the  midst  signify 
the  conjunction  of  both,  or  of  good  and  truth.  Hence 
also  it  may  be  evident  that  the  shoulders  [ar;;/?]  are  the 
hinder  parts  of  the  animal,  where  their  genitals  are,  and 
not  the  fore  parts,  for  these  are  called  the  breast.  Because 
the  right  shoulder  signifies  inmost  or  celestial  good,  there- 
fore when  it  was  taken  from  the  sacrifice  and  given  to 
Aaron,  it  was  called  his  anointing  —  in  Moses:  The  right 
shoulder  shall  ye  give  unto  the  priest  for  an  upliftitig  out  of 
the  sacrifices  of  your  thank  offerings.  .  ,  .  The  breast  of 
waving  and  the  shoulder  of  uplifting  have  I  taken  front 
among  the  sons  of  Israel  of  the  sacrifices  of  their  thank 
offerings,  and  I  have  given  them  unto  Aaron  the  priest  and 
unto  his  sons  for  a  statute  for  ever.  .  .  .  This  is  the  anoint- 
ing of  Aaron  and  the  anointing  of  his  sons  out  of  the  offer- 
ings of  Jehovah  by  fire  (Lev.  vii.  32,  34,  35).  The  breast 
and  the  shoulder  are  called  the  anointing  by  reason  of  the 
representation  of  spiritual  and  celestial  good ;  for  the 
breast  from  correspondence  signifies  spiritual  good,  which 
is  the  good  of  the  middle  or  second  heaven,  and  the  right 
shoulder  ^^armus^  celestial  good,  which  is  the  good  of  the 
inmost  or  third  heaven,  and  anointing  is  the  representation 
of  the  Lord  as  to  Divine  good  (n.  9954,  10019).  The 
breast  and  right  shoulder  were  also  given  to  Aaron  from 
the  sacrifices  of  the  first-born  of  an  ox,  a  sheep,  and  a 
goat.  That  the  right  shoulder  signifies  inmost  good,  is 
plain  also  from  this,  that  it  is  named  last ;  for  the  tail  is 
first  named  and  the  intestines,  afterward  the  caul  of  the 
liver  and  the  kidneys,  and  lastly  the  right  shoulder.  The 
things  which  are  named  first  are  most  external,  those 
second  are  interior,  and  that  named  last  is  inmost. 

10076.  For  it  is  a  ram  of  infillings.    That  this  signifies 


124 


EXODUS. 


[No.  10076. 


a  representative  of  the  Divine  power  of  the  Lord  in  the 
heavens  by  Divine  truth  from  Divine  good,  and  its  com- 
munication and  reception  there,  is  evident  from  the  signifi- 
cation of  a  ram,  as  the  internal  of  man  as  to  the  good  of 
innocence  and  charity  (see  above,  n.  9991)  ;  for  all  beasts 
signify  something  of  affection  or  inclination  with  man  (see 
n.  9280),  hence  it  is  that  they  who  are  in  charity  and 
innocence  are  called  sheep  and  lambs.  The  ram,  there- 
fore, which  is  the  male  of  sheep,  signifies  the  good  of 
charity  and  innocence  in  the  internal  man,  and  in  the 
supreme  sense  the  same  in  the  internal  of  the  Human  of 
the  Lord ;  for  that  which  in  the  internal  sense  signifies 
anything  of  man,  thus  anything  of  the  church  or  heaven 
with  man,  this  in  the  supreme  sense  signifies  such  eminently 
with  the  Lord  when  He  was  in  the  world.  All  things  also 
of  the  Word  in  the  inmost  sense  treat  of  the  Lord,  whence 
comes  the  holy  of  the  Word.  The  meaning  is  further  evi- 
dent from  the  signification  of  the  infillings  of  the  hand,  as 
a  representative  of  Divine  truth  from  the  Divine  good  of 
the  Lord  in  the  heavens,  and  its  communication  with  the 
angels  there,  and  reception  by  them  ;  for  according  to 
what  was  before  shown  as  with  man  who  is  being  regener- 
ated, there  are  two  states,  the  first  when  the  truths  which 
are  of  faith  are  being  implanted  in  the  good  which  is  of 
love  and  being  conjoined,  and  the  second  when  the  man 
acts  from  the  good  of  love.  The  like  was  eminently  the 
case  in  the  Lord  ;  the  first  state  of  the  glorification  of  His 
Human  was  to  make  it  Divine  truth,  and  to  conjoin  it  with 
the  Divine  good  which  was  in  Him  and  was  called  the 
Father,  and  thereby  to  become  the  Divine  good  of  the 
Divine  love,  which  is  Jehovah.  The  second  state  of  His 
glorification  was  to  act  from  the  Divine  good  of  the  Divine 
love,  which  is  effected  by  the  Divine  truth  proceeding  from 
2  that  good.  As  to  man,  he  in  the  first  state  is  imbued  with 
those  things  which  are  to  be  of  faith,  and  as  he  is  imbued 
with  them  from  good,  that  is  by  good  from  the  Lord,  his 


No.  10076.]      CHAPTER   XXIX.   VER.  IQ-SS- 


125 


intellectual  is  so  formed.  When  those  truths  which  are  of 
the  intellectual  have  been  implanted  in  and  conjoined  with 
good,  then  he  comes  into  the  second  state,  which  consists 
in  acting  from  good  by  truths.  From  this  is  plain  what  is 
the  quality  of  the  second  state  of  the  man  who  is  being 
regenerated,  namely,  that  it  consists  in  thinking  and  acting 
from  good,  or  what  is  the  same,  from  love,  or  what  is  also 
the  same,  from  the  will ;  for  what  a  man  wills,  this  he  loves, 
and  what  he  loves,  this  he  calls  good.  But  man  then  first 
comes  into  the  second  state  when  he  is  wholly  from  head 
to  heel  such  as  his  love  is,  thus  such  as  his  will  is  and  the 
understanding  thence.  Who  can  ever  believe  that  the 
whole  man  is  an  image  of  his  will  and  of  his  understanding 
thence,  consequently  an  image  of  his  good  and  the  truth 
thence,  or  an  image  of  his  evil  and  the  falsity  thence? 
for  good  or  evil  forms  the  will,  and  truth  or  falsity  forms 
the  understanding.  This  arcanum  is  known  to  all  angels 
in  the  heavens  ;  but  man  does  not  know  it  because  he  has 
no  knowledge  of  his  soul,  and  consequently  no  knowledge 
that  the  body  is  formed  after  the  likeness  of  the  soul,  and 
hence  that  the  whole  man  is  such  as  his  soul  is.  That  this 
is  so,  is  clearly  evident  from  spirits  and  angels  in  the  other 
life ;  for  they  are  all  of  them  human  forms,  and  such  forms 
as  their  affections  are,  which  are  of  love  and  faith ;  and  this 
to  such  a  degree  that  they  who  are  in  the  good  of  love  and 
charity  may  be  said  to  be  loves  and  charities  in  form  ;  and 
vice  versa,  they  who  are  in  evils  from  the  loves  of  self  and 
the  world,  thus  in  hatreds  and  the  like,  are  hatreds  in  form. 
That  this  is  so  may  also  be  evident  from  these  three  things  3 
which  in  all  nature  follow  in  order,  namely,  effect,  cause, 
and  end.  The  effect  has  its  all  from  the  cause ;  for  an 
effect  is  nothing  else  than  the  cause  in  outward  form, 
since  when  a  cause  becomes  an  effect,  it  clothes  itself  with 
such  things  as  are  in  externals,  that  it  may  appear  in  a 
lower  sphere,  which  is  the  sphere  of  effects.  The  case  is 
similar  with  the  cause  of  the  cause,  which  in  the  higher 


126 


EXODUS. 


[No.  10076. 


sphere  is  called  the  final  cause,  or  the  end ;  this  end  is  the 
all  in  the  cause,  that  it  may  be  a  cause  for  the  sake  of 
something ;  for  a  cause  which  is  not  for  the  sake  of  some- 
thing, cannot  be  called  a  cause,  for  in  such  case  it  would 
be  for  nought.  For  the  sake  of  something  is  the  end, 
which  is  the  first  in  the  cause,  and  also  its  last.  Hence  it 
is  plain  that  the  end  is  as  it  were  the  soul  of  the  cause,  and 
as  its  life,  consequently  also  the  soul  and  life  of  the  effect. 
For  if  in  the  cause  and  in  the  effect  there  is  not  what  pro- 
duces an  end,  it  is  nothing,  because  it  is  not  for  the  sake 
of  anything ;  thus  it  is  as  a  dead  thing  without  soul  or  life, 
and  such  a  thing  perishes  as  does  the  body  when  the  soul 

4  departs  from  it.  The  case  is  similar  with  man  ;  his  soul 
itself  is  his  will,  the  proximate  cause  by  which  the  will  pro- 
duces the  effect,  is  his  understanding  ;  and  the  effect  which 
is  produced  is  in  the  body,  thus  of  the  body.  That  this  is 
so  is  very  manifest  from  this,  that  what  a  man  wills  and 
thence  thinks  presents  itself  suitably  in  effect  in  the  body 
both  when  he  speaks  and  when  he  acts.  From  this  again 
it  is  plain  that  such  as  is  the  man's  will,  such  is  the  whole 
man.  Whether  we  speak  of  the  will,  or  of  the  end,  or  of 
the  love,  or  of  the  good,  it  is  the  same,  for  all  that  a  man 
wills  is  regarded  as  an  end,  and  is  loved,  and  is  called 
good.  In  like  manner  whether  we  speak  of  the  under- 
standing, or  of  the  cause  of  an  end,  or  of  faith,  or  of 
truth,  it  is  also  the  same ;  for  what  a  man  from  will 
understands  or  thinks,  this  he  takes  for  a  cause,  and  be- 
lieves, and  calls  true.  When  these  things  are  appre- 
hended, it  may  be  known  what  is  the  quality  of  the  man 
who  is  being  regenerated  in  his  first  state,  and  what  it  is  in 

5  the  second.  From  these  things  some  idea  may  be  had 
how  it  is  to  be  understood  that  the  Lord  when  He  was  in 
the  world  and  glorified  His  Human,  first  made  it  Divine 
truth,  and  by  degrees  the  Divine  good  of  the  Divine  love  ; 
and  that  thereafter  from  the  Divine  good  of  the  Divine 
love  He  operates  in  heaven  and  in  the  world  and  gives 


No.  ICX)76.]     CHAPTER  XXIX.   VER.    ig  -  3$. 


127 


life  to  angels  and  men ;  which  is  effected  by  the  Divine 
truth  that  proceeds  from  the  Divine  good  of  the  Divine 
love  of  His  Divine  Human,  inasmuch  as  from  it  the 
heavens  have  come  into  existence,  and  from  it  perpetually 
exist,  that  is,  subsist ;  or  what  is  the  same,  from  it  the 
heavens  have  been  created,  and  from  it  they  are  perpetu- 
ally being  created,  that  is,  conserved ;  for  conservation  is 
perpetual  creation,  as  subsistence  is  perpetual  existence. 
Such  things  are  also  involved  by  these  words  in  John  :  In  6 
Mtf  beginning  was  the  Word,  and  the  Word  was  with  God, 
and  the  Word  was  God.  All  things  were  made  by  Him 
and  without  Him  was  not  anything  made  that  hath  been 
made.  .  .  .  And  the  Word  became  flesh  (i.  i,  3,  14).  The 
Word  is  Divine  truth ;  the  first  state  is  described  by  that 
in  the  beginning  was  the  Word,  and  the  Word  was  with 
God,  and  the  Word  was  God ;  the  second  state  by  all 
things  being  made  by  Him,  and  by  not  anything  that  was 
made  being  made  without  Him.  It  was  the  same  when 
the  Lord  came  into  the  world  and  reduced  the  heavens 
into  order,  and  as  it  were  created  them  anew.  That  the 
Lord  is  there  meant  by  the  Word,  is  evident,  for  it  is  said 
that  the  Word  was  made  flesh.  The  communication  and 
perception  of  Divine  truth  proceeding  from  the  Divine 
good  of  the  Divine  love  of  His  Divine  Human,  is  what  is 
meant  by  the  infilling  of  the  hand,  and  is  described  by 
representatives  in  this  passage  concerning  the  second  ram. 
Because  the  Lord  as  to  Divine  good  is  represented  by  ) 
Aaron  (n.  9806),  therefore  the  glorification  of  the  Lord  as 
to  His  Human  is  representatively  described  in  the  process 
of  the  inauguration  of  Aaron  and  his  sons.  The  first  state 
of  glorification  is  described  by  what  is  said  concerning  the 
sacrifice  of  the  bullock  and  the  burnt  offering  of  the  first 
ram ;  and  the  second  state  of  glorification  by  what  is  said 
concerning  the  second  ram,  which  is  called  the  ram  of 
infiUings  ;  the  first  state  is  called  anointing,  and  the  sec- 
ond is  called  infilling  of  the  hand  ;  hence  when  Aaron  and 


128 


EXODUS. 


[No.  10076. 


his  sons  were  inaugurated  into  the  priesthood  by  anointing 
and  by  infilling  of  the  hand,  they  were  said  to  be  anointed 
and  those  whose  hand  he  hath  filled  —  as  in  Moses:  The 
high  priest  .  .  .  upon  whose  head  the  anointing  oil  is 
poured,  and  who  hath  filled  his  hand  to  put  on  the  gar- 
ments, shall  not  shave  his  head,  nor  rend  his  clothes  (Lev. 
xxi.  10).  From  this  it  is  also  plain  that  the  filling  of  the 
hand  is  a  representative  of  the  communication  and  recep- 
tion of  Divine  truth  proceeding  from  the  Divine  good  of 
the  Lord  in  the  heavens ;  for  it  is  said,  he  hath  filled  his 
hand,  and  not  he  is  filled  in  the  hand,  and  also  who  hath 
filled  his  hand  to  put  on  the  garments.  For  by  Aaron  and 
by  his  anointing  is  represented  the  Lord  as  to  Divine 
good,  and  by  his  garments  the  like  as  by  the  filling  of  the 
hand,  namely.  Divine  truth  proceeding  from  the  Divine 
good  of  the  Lord.  That  this  is  represented  by  garments, 
may  be  seen  above  (n.  9814)  ;  its  dissipation  is  signified 
by  rending  them,  and  the  dissipation  of  Divine  good  in 
8  the  heavens  by  shaving  the  head.  As  the  influx  and  com- 
munication of  Divine  truth  from  the  Lord  and  its  recep- 
tion in  the  heavens  is  signified  by  the  filling  of  the  hand, 
therefore  by  it  is  also  signified  purification  from  evils  and 
falsities ;  for  so  far  as  a  man  or  angel  is  purified  from 
these,  so  far  he  receives  Divine  truth  from  the  Lord.  In 
this  sense  filling  the  hand  is  meant  by  these  words  in 
Moses :  The  sons  of  Levi  smote  of  the  people  three  thou- 
sand men.  And  Moses  said,  fill  your  hand  to-day  to  Jeho- 
vah .  .  .  that  He  may  bestow  upon  you  a  blessing  this  day 
(Exod.  xxxii.  28,  29).  To  receive  a  blessing  in  the  spiri- 
tual sense  is  to  be  endowed  with  the  good  of  love  and  of 
faith,  thus  to  receive  the  Divine  proceeding  from  the 
Lord  (n.  2846,  3017,  3406,  4981,  6091,  6099,  8939). 
We  read  also  of  filling  [following]  after  Jehovah,  and  by  it 
is  signified  doing  according  to  Divine  truth  ;  thus  also  is 
signified  the  reception  of  truth  —  in  Moses:  Another  spirit 
was  with  Caleb,  and  he  hath  followed  [filled]  after  Jehovah 


No.  10079.]      CHAPTER  XXIX.  VER.  I9-35. 


129 


(Num.  xiv.  24  :  Deut.  i.  36).  And  in  another  place  :  Jeho- 
vah sware,  saying,  Surely  none  of  the  men  .  .  .  from  a  son 
of  twenty  years  and  upward,  shall  see  the  land  which  I 
sware  unto  Abraham,  to  Isaac,  and  to  Jacob  ;  because  they 
have  not  ivholly  followed  [filled]  after  Me,  save  Caleb  and 
Joshua,  who  have  wholly  followed  after  Jehovah  (Num. 
xxxii.  II,  12). 

10077.  And  one  loaf  of  bread.  That  this  signifies  in- 
most celestial  good  from  the  Lord,  is  evident  from  the  sig- 
nification of  bread,  as  celestial  good  (see  n.  2165,  2177, 
3478,  9545).  Celestial  good  is  the  good  of  love  to  the 
Lord,  which  good  because  it  is  that  of  the  celestial  king- 
dom, is  for  that  reason  called  celestial  good. 

10078.  And  one  cake  of  bread  with  oil.  That  this  sig- 
nifies middle  celestial  good  is  evident  from  the  significa- 
tion of  a  cake  of  bread  with  oil,  as  middle  celestial  good 
(n-  9993)- 

10079.  ■^^'^  '^"^  wafer.  That  this  signifies  outmost 
celestial  good  is  evident  from  the  signification  of  wafer,  as 
celestial  good  in  the  external  man  (see  n.  9994),  thus  out- 
most good.  In  the  heavens  there  are  two  distinct  king- 
doms, of  which  one  is  called  the  celestial  kingdom,  the 
other  the  spiritual ;  each  of  the  two  is  threefold,  having  its 
inmost,  its  middle,  and  its  outmost.  The  inmost  good  of 
the  celestial  kingdom  is  signified  by  bread,  the  middle 
good  by  cakes,  and  the  outmost  good  by  wafers  (see 
above  n.  9993).  It  is  said  that  they  should  take  one  loaf 
of  bread  and  one  cake  and  one  wafer,  and  that  they  should 
oflfer  them,  after  they  were  waved,  upon  the  burnt  offering, 
and  that  Aaron  and  his  sons  should  eat  the  rest  of  the 
bread  in  the  basket  at  the  door  of  the  tent  of  meeting. 
Ey  these  things  were  signified  the  communication  of  the 
good  of  love  from  the  Lord,  and  its  reception  in  the 
higher  heavens,  or  in  the  celestial  kingdom  —  the  commu- 
nication by  the  breads  which  after  they  were  waved  were 
offered  on  the  burnt  offering,  and  its  reception  by  the 


I30 


EXODUS. 


[No.  10079. 


breads  which  were  eaten.  It  is  said  one  loaf  of  bread, 
one  cake,  and  one  wafer,  because  the  Divine  good  in  itself 

2  is  one.  It  is  now  to  be  told  also  why  it  was  appointed 
that  not  only  the  fat  of  the  ram  and  his  right  shoulder 
should  be  offered  upon  the  altar,  but  also  the  bread  which 
was  called  the  bread  offering  or  tninchah ;  when  yet  by 
the  fat  and  by  the  shoulder  is  signified  good,  as  well  as  by 
the  breads  or  minchahs,  for  unless  the  reason  be  known  why 
it  was  so  done,  there  might  seem  superfluity.  The  reason 
was  that  sacrifices  and  burnt  offerings  were  not  com- 
manded, but  permitted,  and  that  there  was  therefore  noth- 
ing in  them  well  pleasing  in  the  heavens.  For  this  reason 
bread  offerings,  minchahs,  were  also  offered,  and  likewise 
drink  offerings  of  wine,  in  which  was  something  well  plea- 
sing ;  for  bread  signifies  all  celestial  good,  and  wine  all  its 
truth.  In  consequence  of  this  sacrifices  and  burnt  offer- 
ings were  also  called  bread,  and  also  minchahs  or  gifts  — 

3  but  see  what  has  been  before  shown  on  these  subjects, 
namely,  that  sacrifices  and  burnt  offerings  were  first  insti- 
tuted by  Eber,  and  thence  descended  to  the  posterity  of 
Jacob  (n.  1128,  1343,  2818,  4874,  5702)  ;  that  sacrifices 
and  burnt  offerings  were  not  commanded,  but  permitted 
(n.  2180)  ;  that  sacrifices  and  burnt  offerings  were  called 
bread  (n.  2165)  ;  that  bread  is  celestial  good,  and  wine 
its  truth  (n.  276,  680,  2165,  2177,  3735,  4217,  4735,  4976, 
5915,  61 18,  6377,  8410,  9323,  9S4S)  ;  and  so  a  bread  off"er- 
ing  and  a  drink  offering  (n.  4581).  Hence  it  is  plain  that 
for  this  reason  also  burnt  offerings  and  sacrifices  were  abro- 
gated by  the  Lord,  and  bread  and  wine  retained.  But  it 
is  to  be  known  that  the  flesh  of  the  sacrifice  and  burnt 
offering  specifically  signified  spiritual  good,  whereas  the 
bread  of  the  bread  offering  signified  celestial  good,  and  that 
on  this  account  not  only  flesh  but  also  bread  was  off"ered. 

10080.  Out  of  the  basket  of  what  is  unleavened.  That 
this  signifies  which  are  together  in  the  sensual,  is  evident 
from  the  signification  of  the  basket  in  which  the  bread 


No.  10082.]     CHAPTER  XXIX.   VER.    ig-^S-  'S' 

was,  by  which  are  signified  goods,  as  the  external  sensual, 
in  which  those  things  are  together  (see  n.  9996)  ;  and  from 
the  signification  of  what  is  unleavened,  as  what  is  purified 
(n.  9992). 

ioo8t.  That  is  before  Jehovah.  That  this  signifies  from 
the  Divine  good  of  the  Lord,  is  evident  from  this,  that 
Jehovah  in  the  Word  is  the  Lord,  Who  is  called  Jehovah 
from  Divine  good,  and  God  from  Divine  truth.  That  all 
those  things  which  are  here  said  concerning  the  second 
ram,  and  are  called  fillings  of  the  hand,  signify  the  Divine 
good  of  the  Lord  in  the  heavens  proceeding  from  the 
Divine  good  of  His  Divine  love,  is  plain  from  what  has 
been  shown  above.  That  Jehovah  in  the  Word  is  the 
Lord,  may  be  seen  in  what  is  cited  above  (n.  9373)  ;  and 
that  the  Lord  is  called  Jehovah  where  the  subject  is  the 
Divine  good,  and  God  where  it  is  the  Divine  truth  (see 
n.  2769,  2807,  2822,  4402,  6303,  9167). 

10082.  And  ihou  shalt  put  the  whole  upon  the  palms  of 
Aaron,  and  upon  the  palms  of  his  sons.  That  this  signifies 
acknowledgment  in  the  heavens  that  those  things  are  of 
the  Lord  and  from  the  Lord,  is  evident  from  the  significa- 
tion of  all  that  was  from  the  ram,  as  the  fat,  the  kidneys, 
and  the  right  shoulder,  and  of  all  that  was  in  the  basket, 
the  bread,  the  cake,  and  the  wafer,  as  the  Divine  goods  and 
Divine  truths  which  are  of  the  Lord  because  from  the  Lord 
(see  n.  10070-10080)  ;  and  from  the  signification  of  the 
palms,  as  those  things  which  are  from  one's  own  power, 
thus  the  proprium  —  of  which  below;  and  from  the  repre- 
sentation of  Aaron  and  his  sons,  as  the  Lord  as  to  Divine 
good  and  Divine  truth  thence  proceeding  (n.  9806,  9807, 
10017).  That  the  palms  are  those  things  which  are  from 
one's  own  power,  and  hence  that  to  be  put  on  the  palms 
is  acknowledgment  that  all  those  things  are  of  the  Lord 
and  from  the  Lord,  is  because  the  palms  are  of  the  hands 
and  by  the  hands  is  signified  power,  and  to  put  anything 
upon  them  is  to  ascribe,  thus  to  acknowledge  ;  for  it  follows 


132 


EXODUS. 


[No.  10082. 


that  they  were  to  be  waved  upon  them,  by  which  is  signi- 
fied life  thence  from  the  Divine,  and  life  from  the  Divine 
is  given  by  faith,  the  first  of  which  is  acknowledgment. 
Since  by  the  hands  is  signified  power,  it  follows  that  by  the 
palms  of  the  hands  is  signified  full  power,  since  the  palms 
hold  fully ;  hence  when  as  here  the  palms  are  spoken  of 
the  Lord,  and  of  the  Divine  truth  proceeding  from  His 
Divine  good,  omnipotence  is  signified.  From  this  it  is 
plain  that  by  putting  on  the  palms  of  Aaron  and  his  sons 
is  signified  acknowledgment  of  the  Lord's  omnipotence, 
thus  that  all  things  are  His,  because  all  things  in  the 
heavens  are  from  Him.  That  the  hands  are  power  may  be 
seen  above  (n.  4931-4937.  532?.  S328,  6947,  7188,  7189, 
7518)  ;  also  that  hand  and  right  hand,  when  spoken  of  the 
Lord,  are  omnipotence  (n.  3387,  4592,  4933,  7518,  7673, 
8050,  8153,  8281,  9133)  ;  and  that  the  Divine  truth  pro- 
ceeding from  the  Divine  good  of  the  Lord  has  all  power 
(n.  6948,  8200,  9327,  9410,  9639,  10019). 

10083.  shalt  wave  ihem  a  wave  offering  before 

Jehovah.  That  this  signifies  hence  hfe  Divine,  is  evident 
from  the  signification  of  waving  a  wave  offering,  as  vivify- 
ing, thus  life  ;  and  because  the  waving  was  before  Jehovah, 
life  Divine  is  signified.  That  to  wave  a  wave  offering  is  to 
vivify,  or  to  give  life  Divine,  is  evident  from  the  passages 
in  the  Word  where  waving  a  wave  offering  is  spoken  of — 
as  in  Moses  :  When  ye  shall  bring  the  sheaf  of  the  first- 
fruits  of  your  han^est  unto  the  priest;  and  he  shall  wave 
the  sheaf  before  Jehovah  to  be  accepted  for  you ;  on  the 
morrow  of  the  sabbath  the  priest  shall  wave  it  (Lev.  xxiii. 
10,  11).  By  the  harvest  is  signified  the  state  of  the  truth 
of  faith  from  good,  thus  the  state  of  good  (see  n.  9295)  ; 
by  the  sheaf  of  the  first-fruits  is  signified  its  state  collect- 
ively ;  hence  by  being  waved  by  the  priest  is  signified 
being  vivified  to  receive  a  blessing  ;  for  every  blessing,  that 
it  may  be  a  blessing,  must  have  life  in  it  from  the  Divine. 
3  Again  :  Aaron  shall  wave  the  Levites  a  wave  offering  before 


No.  10083.]     CHAPTER  XXIX.  VER.  I9-35. 


^33 


Jehovah  from  with  the  sons  of  Israel,  that  they  may  be 
for  serving  the  service  to  Jehovah.  .  .  .  Thou  shalt  set  the 
Levites  before  Aaron,  and  before  his  sons,  and  shalt  wave 
them  a  wave  offering  unto  Jehovah.  .  .  .  After  that  shall  the 
Levites  go  in  to  do  the  service  in  the  tent  of  meeting:  and 
thou  shalt  purify  them,  and  shalt  wave  them  a  wave  offer- 
ing. .  .  .  And  when  the  Levites  were  purified,  and  Aaron 
waved  them  a  wave  offering  before  Jehovah  ;  and  expiated 
them  to  purify  them  (Num.  viii.  11,  13,  15,  21).  From 
this  may  be  evident  what  is  meant  by  waving  a  wave  offer- 
ing, namely,  vivifying  by  acknowledgment,  which  is  the 
first  of  life  from  the  Divine  with  man.  Knowledge  indeed 
precedes  acknowledgment,  but  there  is  nothing  of  life 
Divine  in  knowledge  until  it  becomes  acknowledgment, 
and  then  faith.  The  Levites  represented  truths  ministering 
to  good,  and  Aaron  represented  the  good  to  which  they 
ministered  ;  therefore  the  Levites  were  waved,  that  is,  were 
vivified  ;  and  therefore  it  is  also  said  that  they  were  to  be 
purified,  for  life  from  the  Divine  must  be  in  truths  that 
they  may  minister  to  good,  and  that  life  first  flows  in  by 
acknowledgment.  The  like  is  signified  by  the  waving  of  3 
gold  in  Moses  :  The  men  came  with  the  women  .  .  .  and 
brought  brooches,  nose-rings,  rings  of  gold,  girdles,  all 
vessels  of  gold,  every  man  who  waved  a  wave  offering  of 
gold  to  Jehovah  (Exod.  xxxv.  22) — where  waving  a  wave 
offering  of  gold  to  Jehovah  is  vivifying  by  acknowledgment 
that  it  was  Jehovah's,  that  is,  the  Lord's.  This  signification 
of  waving  a  wave  offering  is  from  correspondence,  for  all 
motion  corresponds  to  a  state  of  thought ;  hence  progres- 
sions, journeyings,  and  the  like,  which  are  of  motion,  in  the 
Word  signify  states  of  life  (n.  3335,  4882,  5493,  5605, 
8103,  8417,  8420,  8557).  And  in  John:  At  the  pool  of  4 
Bethesda  lay  a  great  multitude  of  them  that  were  sick.  .  .  , 
And  an  angel  at  certain  times  went  down  into  the  pool,  and 
troubled  the  water ;  whosoever  then  first  after  the  troubliftg 
of  the  water  stepped  in,  was  made  whole,  with  whatever 


134 


EXODUS. 


[No.  10083. 


disease  he  was  holden  (v.  2-7).  By  troubling  the  water 
was  here  likewise  signified  vivification  by  acknowledgment 
and  faith,  thus  also  purification  by  truths.  That  motion 
signifies  states  of  life  may  be  seen  above  (n.  2837,  3356, 
3387.  4321,  4882,  5605,  7381,  9440,  9967)  ;  and  waters 
the  truths  of  faith  (n.  2702,  3058,  3424,  4976,  8568, 
9323)  ;  that  all  purifications  are  effected  by  the  truths 
of  faith  (n.  2799,  5954,  7044,  7918,  9088)  ;  and  healings 
represented  restorations  of  spiritual  life  (n.  8365,  9031). 

5  Since  by  waving  upon  the  palms  of  Aaron  is  signified  vivi- 
fication by  acknowledgment  of  the  Lord,  and  that  all 
things  are  from  Him,  therefore  that  acknowledgment  and 
the  faith  thence  must  be  briefly  described.  It  was  often 
said  by  the  Lord,  when  the  sick  were  healed,  that  they 
should  have  faith,  and  that  it  would  be  done  to  them 
according  to  their  faith  (as  Matt.  viii.  10-13;  2,  22, 
27-29;  xiii.  57,  58;  XV.  28  ;  xxi.  21,  22,  31,32:  Mark 
V.  34,  36  ;  X.  49,  52  :  Luke  vii.  9,  48-50  ;  viii.  48  ;  xvii.  19  ; 
xviii.  42,  43).  The  reason  was  that  the  first  of  all  is  to 
acknowledge  that  the  Lord  is  the  Saviour  of  the  world,  for 
without  that  acknowledgment  no  one  can  receive  anything 
of  truth  and  good  from  heaven,  thus  no  faith  ;  and  because 
this  is  the  first  and  most  essential  of  all,  therefore,  that  the 
Lord  might  be  acknowledged  when  He  came  into  the 
world,  in  healing  the  sick  He  questioned  concerning  their 
faith,  and  they  who  had  faith  were  healed.  The  faith  was 
that  He  was  the  Son  of  God  Who  was  to  come  into  the 
world,  and  that  He  had  the  power  of  healing  and  saving ; 
for  all  healings  of  diseases  by  the  Lord,  when  He  was  in 
the  world,  signified  healings  of  spiritual  life,  thus  what  was 

e  of  salvation  (n.  8364,  9031,  9086).  Because  the  acknowl- 
edgment of  the  Lord  is  the  first  of  all  things  of  spiritual 
life,  and  the  most  essential  thing  of  the  church,  and  be- 
cause without  it  no  one  can  receive  from  heaven  anything 
of  the  truth  of  faith  and  the  good  of  love,  therefore  the 
Lord  also  often  says  that  he  who  believeth  in  Him  hath 


No.  lOoSy.]     CHAPTER  XXIX.  VER.  I9-35. 


135 


eternal  life,  and  who  doth  not  believe  hath  not  life  (as 
John  i.  I,  4,  12,  13  ;  iii.  14-16,  36  ;  v.  39,  40;  vi.  28-30, 
34,  35,  40,  47,  48;  vii.  37,  38;  viii.  24;  xi.  25,  26; 
XX.  30,  31)  ;  but  He  also  teaches  at  the  same  time  that 
those  have  faith  in  Him  who  live  according  to  His  pre- 
cepts, so  that  life  thence  enters  into  faith.  This  is  said  to 
illustrate  and  confirm  that  acknowledgment  of  the  Lord 
and  that  from  Him  is  all  salvation,  is  the  first  of  life  from 
the  Divine  with  man.  This  first  of  life  is  signified  by  the 
wavings  upon  the  palms  of  Aaron. 

10084.  And  thou  shalt  take  them  from  their  hand,  and 
shalt  offer  up  on  the  altar  upon  the  burnt  offering.  That 
this  signifies  uniting  with  the  Divine  good  of  Divine  love, 
is  evident  from  the  signification  of  taking  from  their  hand, 
as  the  state  after  acknowledgment ;  for  since  by  waving  on 
the  palms  of  Aaron  and  his  sons  is  signified  acknowledg- 
ment whereby  is  life  Divine,  by  taking  those  things  from 
their  hands  is  signified  the  state  after  acknowledgment, 
which  is  a  state  of  conjunction  with  good,  signified  by 
offering  with  fire  upon  the  altar  upon  the  burnt  offering. 
For  by  offering  with  fire  upon  the  altar  is  signified  to  be 
conjoined  to  good  (see  n.  10052)  ;  and  by  the  burnt  offer- 
ing is  signified  and  described  the  conjunction  itself 

10085.  For  an  odor  of  rest  before  Jehovah.  That  this 
signifies  perception  of  peace,  is  evident  from  the  significa- 
tion of  an  odor  of  rest,  when  predicated  of  Jehovah  or  the 
Lord,  as  perception  of  peace  (see  n.  10054). 

10086.  It  is  an  offering  by  fire  tmto  Jehovah.  That  this 
signifies  from  the  Divine  love,  is  evident  from  the  significa- 
tion of  an  offering  by  fire  to  Jehovah,  as  the  Divine  love 
(see  n.  10055). 

10087.  ^^'i  ^^0^^  shalt  take  the  breast.  That  this  signi- 
fies the  Divine  spiritual  in  the  heavens,  and  appropriation 
there,  is  evident  from  the  signification  of  the  breast,  as  the 
good  of  charity,  and  in  the  supreme  sense  the  Divine  spiri- 
tual, of  which  in  what  follows ;  that  its  appropriation  in 


136 


EXODUS. 


[No.  10087. 


the  heavens  is  meant,  is  because  in  what  now  follows  the 
subject  is  the  flesh  of  the  ram  and  the  bread  from  the  bas 
ket,  which  were  not  offered  on  the  altar,  but  were  granted 
to  Moses,  to  Aaron  and  his  sons  for  a  portion  and  were 
eaten,  whereby  is  signified  appropriation,  the  process  of 
which  is  now  to  be  described.  That  by  breast  is  signified 
the  good  of  charity,  and  in  the  supreme  sense  the  Divine 
spiritual,  is  from  correspondence ;  for  the  head  with  man 
corresponds  to  the  good  of  love  to  the  Lord,  which  is  the 
good  of  the  inmost  heaven,  and  is  called  the  Divine  celes- 
tial ;  but  the  breast  corresponds  to  the  good  of  charity, 
which  is  the  good  of  the  middle  or  second  heaven,  and  is 
called  the  Divine  spiritual ;  and  the  feet  correspond  to  the 
good  of  faith,  thus  to  the  good  of  obedience,  which  is  the 
good  of  the  lowest  heaven,  and  is  called  the  Divine  natural 
—  concerning  which  correspondence  see  what  has  been 
z  shown  above  (n.  10030).  Since  the  breast  from  corre- 
spondence is  the  good  of  charity,  and  the  good  of  charity 
consists  in  doing  good  from  willing  it,  therefore  John,  who 
represented  that  good,  lay  on  the  breast  or  in  the  bosom 
of  the  Lord  (John  xiii.  23,  25)  ;  by  which  is  signified  that 
this  good  was  loved  by  the  Lord ;  for  to  lie  on  the  breast 
and  in  the  bosom  is  to  love.  He  who  knows  this  may  also 
know  what  is  signified  by  these  words  of  the  Lord  to  Peter 
and  John  :  Jesus  said  io  Simon  Peter,  Simon,  son  of  Jonas, 
lovest  thou  Me  ?  He  saith.  Yea,  Lord,  Thou  knowest  that 
I  love  Thee.  He  saith  unto  him.  Feed  My  lambs.  He 
saith  to  him  again:  Simon,  son  of  Jonas,  lovest  thou  Me? 
He  saith.  Yea,  Lord,  Thou  knowest  that  I  love  Thee.  Hi 
saith  unto  him.  Feed  My  sheep.  He  said  to  him  the  third 
time,  Simon,  son  of  Jonas,  lovest  thou  Me?  Peter  was 
grieved  .  .  .  therefore  he  said.  Lord,  Thou  knowest  all 
things;  Thou  knowest  that  I  love  Thee.  Jesus  saith  unto 
him.  Feed  My  sheep.  Verily  /  say  unto  thee,  when  thou 
wast  younger,  thou  girdedst  thyself  and  walkedst  whither 
thou  wouldest;  but  when  thou  shall  be  old,  thou  shaU 


No.  10087.]      CHAPTER    XXIX.  VER.    I9-35.  137 


stretch  forth  thy  hands,  and  ajwther  shall  gird  thee,  and 
lead  thee  whither  thou  wouldest  not.  .  .  .  tVhen  He  had 
said  this.  He  said  to  him,  Follow  Me ;  Peter  turning  about 
saw  the  disciple  whom  Jesus  loved  following,  who  also  lay 
on  His  breast  at  supper.  .  .  .  Peter  seeing  him  saith.  Lord, 
and  this  man  what?  Jesus  said,  If  I  will  that  he  tarry 
till  I  come,  what  is  that  to  thee?  folloiu  thou  Me  (John 
xxi.  15-21).  What  these  words  signify  no  one  can  know 
except  by  the  internal  sense,  which  teaches  that  the  twelve 
disciples  of  the  Lord  represented  all  things  of  faith  and  of 
love  in  the  complex,  as  did  the  twelve  tribes  of  Israel,  and 
that  Peter  represented  faith,  James  charity,  and  John  works 
or  goods  of  charity.  That  the  twelve  disciples  of  the 
Lord  represented  all  things  of  faith  and  love  in  the  com- 
plex, see  above  (n.  3488,  3858,  6397)  ;  and  likewise  the 
twelve  tribes  of  Israel  (n.  3858,  3926,  4060,  6335,  6640). 
That  Peter  represented  faith,  James  charity,  and  John  the 
works  of  charity,  see  preface  to  the  eighteenth  and  twenty- 
second  chapters  of  Genesis  (n.  3750,  4738,  6344)  ;  and 
that  the  Rock,  as  Peter  is  also  called,  is  the  Lord  as  to 
faith  (n.  8581).  Since  faith  without  charity  does  not  love  3 
the  Lord,  and  still  can  teach  what  relates  to  faith  and  love 
and  to  the  Lord,  therefore  the  Lord  three  times  says, 
Lovest  thou  Me,  Feed  My  lambs,  and  Feed  My  sheep,  and 
for  this  reason  the  Lord  says,  When  thou  wast  younger, 
thou  girdedst  thyself,  and  walkedst  whither  thou  wouldest ; 
but  when  thou  shalt  be  old,  thou  shalt  stretch  forth  thy 
hands,  and  another  shall  gird  thee  and  lead  thee  whither 
thou  wouldest  not  —  by  which  is  signified  that  the  faith  of 
the  church  in  its  rising  is  in  the  good  of  innocence  as  an 
infant,  but  when  it  is  in  its  setting,  which  is  in  the  end  of 
the  church,  faith  would  be  no  longer  in  that  good,  nor  in 
the  good  of  charity  ;  and  that  then  evil  and  falsity  would 
lead,  which  are  signified  by  when  thou  shalt  be  old,  thou 
shalt  stretch  forth  thy  hands,  and  another  shall  gird  thee, 
and  lead  thee  whither  thou  wouldest  not ;  thus  from  being 


»38 


EXODUS. 


[No.  10087. 


free  it  would  become  enslaved.  To  gird  is  to  know  and 
perceive  truths  in  light  from  good  (n.  9952)  ;  to  walk  is 
to  live  according  to  those  truths  (n.  8417,  8420)  ;  hence 
to  gird  himself  and  walk  whither  he  would,  is  to  act  from 
freedom,  and  to  act  from  freedom  is  to  act  from  affection 
for  truth  from  good  (n.  2870-2893,  9585-9591)  ;  and  is 
to  be  led  of  the  Lord  (n.  9096,  9586,  9589-9591)  ;  but 
to  be  girded  by  another,  and  to  be  led  whither  he  would 
not,  is  to  be  a  slave,  and  to  be  a  slave  is  to  act  from  evil, 
thus  to  be  led  by  hell  (n.  9096,  9586,  9589-9591).  That 
lambs,  of  which  the  Lord  first  speaks,  are  those  who  are 
in  the  good  of  innocence,  may  be  seen  above  (n.  3994)  ; 
and  that  sheep,  of  which  the  Lord  speaks  in  the  second 
and  the  third  place,  are  those  who  are  in  the  good  of  charity 
and  thence  in  faith  (n.  4169,  4809)  ;  and  that  three  is  a 
whole  period  from  beginning  to  end  (n.  2788,  4495,  7715, 
9198)  ;  therefore,  as  the  Lord  spake  to  Peter  concerning 
the  church  from  its  rising  to  its  setting,  He  said  three 
I  times,  "Lovest  thou  Me?"  But  by  John's  following  the 
Lord  was  signified  that  they  who  are  in  the  goods  of 
charity  follow  the  Lord  and  are  loved  by  the  Lord,  neither 
do  they  draw  back  ;  while  they  who  are  in  faith  separate, 
not  only  do  not  follow  the  Lord,  but  are  also  indignant 
about  it,  like  Peter  at  that  time  —  not  to  mention  more 
arcana  which  are  contained  in  the  above  words.  From 
this  it  is  also  plain  that  to  lie  on  the  breast  and  in  the 
bosom  of  the  Lord  is  to  be  loved  by  Him,  and  that  this  is 
said  of  those  who  are  in  the  goods  of  charity,  like  what  is 
said  of  His  carrying  them  in  His  bosom  (Isa.  xl.  10,  11^, 
and  again  of  lying  in  the  bosom  (2  Samuel  xii.  3). 

10088.  From  the  ram  of  infillings,  which  is  for  Aaron. 
That  this  signifies  a  representative  of  the  Divine  power  of 
the  Lord  in  the  heavens  by  Divine  truth  from  Hi?  Divine 
good,  and  its  communication  and  reception  in  the  heavens, 
may  be  seen  above  (n.  10076). 

10089.  And  shalt  wave  it  a  wave  offering  before  Jeho- 


tio.  10090.]     CHAPTER    XXIX.  VER.  IQ-SS- 


vaA.  That  this  signifies  vivification  is  evident  from  th^ 
signification  of  waving  a  wave  offering  before  Jehovah,  as 
vivification  by  acknowledgment  of  the  Lord,  and  that  He 
has  all  power  in  the  heavens  and  on  the  earth  (see  above, 
n.  10083).  That  the  first  of  the  church  is  to  acknowledge 
the  Lord,  is  known ;  for  the  doctrine  of  the  church 
teaches  that  without  the  Lord  there  is  no  salvation.  That 
He  has  all  power  the  Word  teaches  in  many  passages,  and 
the  Lord  Himself  in  these  which  follow :  A//  things  are 
delivered  unto  Me  of  the  Father  (Matt.  xi.  27:  Luke  x. 
22).  The  Father  hath  given  all  things  into  the  hand  of 
the  Son  (John  iii.  34,  35).  The  Father  hath  given  to  the 
Son  power  over  all  flesh  (John  xvii.  2).  Without  Me  ye 
cannot  do  anything  (John  xv.  5).  All  power  is  given  unto 
Me  in  heaven  and  on  earth  (Matt,  xxviii.  18).  Jesus  said 
to  Peter,  Thou  art  a  Rock.  .  .  .  And  I  will  give  unto  thee 
the  keys  of  the  kingdom  of  the  heavens,  and  whatsoever 
thou  shall  bind  on  earth  shall  be  bound  in  the  heavens,  and 
whatsoever  thou  shall  loose  on  earth  shall  be  loosed  in  the 
heavens  (Matt.  xvi.  19).  That  by  Peter  in  this  passage  is 
meant  faith  from  the  Lord,  thus  the  Lord  as  to  faith, 
which  has  that  power,  see  the  preface  to  Gen.  xxii. 
(n.  4738,  6344)  ;  also  that  a  rock,  as  he  is  there  called,  is 
the  Lord  as  to  faith  (n.  8581). 

10090.  And  it  shall  be  to  thee  for  a  portion.  That  this 
signifies  communication  with  those  who  are  in  truths 
Divine,  is  evident  from  the  representation  of  Moses,  who 
was  to  have  the  breast  for  a  portion,  as  the  Lord  as  to 
Divine  truth,  thus  the  Divine  truth  which  is  from  the  Lord 
(see  n.  6752,  7010,  7014,  9372)  ;  and  from  the  significo, 
tion  of  being  for  a  portion,  as  communication  ;  for  what, 
was  given  from  the  sacrifices  to  Moses,  to  Aaron,  his  sons, 
and  the  people,  signified  communication  of  the  holy 
Divine  with  them ;  and  all  communication  is  effected 
according  to  the  quality  of  him  who  receives,  thus  accord- 
ing to   the  quality  of  representation   with   those  who 


I40 


EXODUS, 


[No.  10090 


2  received.  The  breast  was  given  to  Moses  for  a  portion, 
and  the  shoulder  to  Aaron,  as  here  follows,  because  the 
subject  is  here  the  communication  and  appropriation  of 
Divine  truth  and  Divine  good  from  the  Lord  in  heaven 
and  in  the  church ;  and  there  are  two  things  which  are 
received  there,  namely,  Divine  truth  and  Divine  good, 
both  from  the  Lord  ;  Divine  truth  by  those  who  are  in  the 
spiritual  kingdom  of  the  Lord,  and  Divine  good  by  those 
who  are  in  the  celestial  kingdom  —  see  what  is  cited  above 
(see  n.  9277,  9684).  Therefore  the  breast  was  given  to 
Moses  for  a  portion  and  the  shoulder  to  Aaron,  for  by  the 
breast  is  signified  Divine  truth  in  the  spiritual  kingdom  of 
the  Lord  (n.  10087),  and  by  the  shoulder  Divine  good  in 
the  celestial  kingdom  (n.  10075)  !  also  by  the  breads 
in  the  basket,  which  likewise  were  given  to  Aaron  (see 

3  n.  10077).  That  Moses  represented  the  Lord  as  to 
Divine  truth,  has  been  shown  above ;  and  also  that  Aaron 
when  he  was  inaugurated  into  the  priesthood  represented 
the  Lord  as  to  Divine  good  (n.  9806).  That  the  breast 
was  granted  to  Moses  for  a  portion,  is  evident  in  Leviticus, 
where  also  the  inauguration  of  Aaron  and  his  sons  into  the 
priesthood  is  described  —  Afoses  took  the  breast,  and 
waved  it  a  wave  offering  before  Jehovah,  of  the  ram  of 
infillings,  it  icas  to  Aloses'  portion,  as  Jehovah  commanded 
Moses  (viii.  29). 

1 009 1.  And  thou  shalt  hallow  the  breast  of  the  waving. 
That  this  signifies  the  Divine  spiritual  acknowledged  in 
heaven  and  in  the  church,  is  evident  from  the  signification 
of  hallowing,  as  representing  the  Lord  and  the  holy  things 
which  are  from  Him  (see  n.  9956,  9988)  ;  and  from  the 
signification  of  the  breast,  as  the  Divine  spiritual  in  heaven 
(n.  10087)  t  from  the  signification  of  waving,  as  vivi- 
fication  by  acknowledgment  (see  n.  10083,  10089).  The 
Divine  spiritual  is  Divine  truth  in  the  middle  or  second 
heaven,  which  heaven  is  also  called  the  spiritual  kingdom. 

10092.  And  the  shoulder  of  the  uplifting.   That  this  sig- 


No.  I0093]     CHAPTER   XXIX,  VER.  I9-35. 


141 


nifies  the  Divine  celestial  which  is  of  the  Lord  alone,  per- 
ceived in  heaven  and  the  church,  is  evident  from  the 
signification  of  the  shoulder,  as  the  Divine  celestial  in 
heaven  and  the  church  (see  n.  10075)  >  from  the  sig- 
nification of  uplifting,  as  what  is  given  and  received  —  of 
which  in  what  follows.  The  Divine  celestial  is  the  Divine 
good  from  the  Lord  received  in  the  inmost  heaven,  which 
heaven  is  also  the  celestial  kingdom ;  hence  the  Divine 
good  received  in  the  inmost  heaven  is  called  celestial 
good. 

10093.  ^hich  is  7vaved,  and  which  is  uplifted.  That 
this  signifies  which  is  acknowledged  and  perceived,  is  evi- 
dent from  the  signification  of  being  waved,  when  said  of 
the  breast,  as  what  is  vivified  by  acknowledgment  (see 
above  n.  10091)  ;  and  from  the  signification  of  uplifted,  as 
the  Divine  celestial,  which  is  of  the  Lord  alone,  perceived 
in  heaven  and  the  church  —  of  which  below.  How  this  is 
shall  be  briefly  told.  There  are  two  kingdoms  of  which 
the  heavens  consist,  the  celestial  and  the  spiritual.  Divine 
truth  in  the  spiritual  kingdom  is  acknowledged,  but  in  the 
celestial  kingdom  is  perceived.  The  reason  is  that  Divine 
truth  in  the  spiritual  kingdom  is  received  in  the  intellec- 
tual, but  in  the  celestial  kingdom  in  the  voluntary  part. 
What  is  received  in  the  intellectual  part  is  said  to  be 
acknowledged,  but  what  is  received  in  the  voluntary  part 
is  said  to  be  perceived.  That  the  former  have  only  an 
acknowledgment  of  Divine  truth,  but  the  latter  a  percep- 
tion of  it,  see  what  has  been  abundantly  shown  above  con- 
cerning those  two  kingdoms  (n.  9277,  9596,  9684).  As  4 
to  uplifting,  that  is  called  uplifted  or  heaved  which  was 
Jehovah's  or  the  Lord's,  and  it  was  given  to  Aaron  for  the 
sake  of  representation ;  and  because  Aaron  represented 
the  Lord  as  to  Divine  good  (n.  9806),  therefore  what  was 
uplifted  from  the  sacrifices  and  given  to  Aaron  represented 
the  Divine  of  the  Lord,  and  is  also  called  the  anointing,  in 
Moses  :  The  breast  of  waving  and  the  shoulder  of  uplifting 


142 


EXODUS. 


[No.  10093. 


have  I  taken  from  among  the  sons  of  Israel  of  the  sacrifices 
of  their  thank  offerings,  and  I  have  given  them  unto  Aaron 
the  priest  and  unto  his  sons  for  a  statute  for  ever  with  the 
sons  of  Israel ;  this  is  the  anointing  of  Aaron  and  the 
anointing  of  his  sons  out  of  the  offerings  of  Jehovah  by  fire, 
on  the  day  in  which  I  made  them  draw  near  to  perform 
the  priest's  office  unto  Jevovah  (Lev.  vii.  34,  35).  It  is 
called  the  anointing  because  anointing  is  inauguration  to 
represent  the  Lord  as  to  Divine  good  (n.  9954,  10019). 
Again  :  Jehovah  spake  unto  Aaron,  Behold  I  have  given 
thee  the  charge  of  Mine  offerings  of  uplifting,  even  all  the 
holy  things  of  the  sons  of  Israel,  unto  thee  1  have  given 
them  for  anointing,  and  to  thy  sons.  .  .  .  All  the  fat  of  the 
pure  oil,  and  all  the  fat  of  the  new  wine  and  of  the  corn, 
of  the  first  fruits.  .  .  .  As  to  all  the  first Jruits  which  they 
shall  give  to  Jehovah,  they  shall  be  thine.  .  .  .  As  to  every- 
thing devoted,  everything  that  openeth  the  womb  of  all  flesh 
which  they  shall  bring  unto  Jehovah  .  .  .  of  the  firstling 
of  an  ox,  or  the  firstling  of  a  sheep,  or  the  firstling  of  a 
goat  .  .  .  the  flesh  shall  be  thine,  as  the  breast  of  waving 
and  as  the  right  shoulder:  all  the  offerings  of  uplifting  of 
the  holy  things.  .  .  .  Thou  shall  not  have  part  nor  inherit- 
ance  in  the  land,  because  Jehovah  is  thy  part  and  inherit- 
ance;  also  every  offering  of  uphfting  from  the  tithes  and 
from  gifts,  which  were  given  to  the  Levites  (Num.  xviii.  8, 
11-20,  28,  29).  From  this  is  plain  what  is  meant  by  offer- 
ings of  uplifting,  namely,  that  all  things  were  so  called  which 
3  are  Jehovah's,  that  is,  the  Lord's.  And  as  the  Levites  rep- 
resented Divine  truths  in  heaven  and  the  church  service- 
able to  Divine  good,  they  were  also  given  to  Aaron  in  the 
place  of  all  the  first-born,  which  were  Jehovah's,  that  is, 
the  Lord's  —  concerning  which  it  is  thus  written  in  Moses  : 
I  have  taken  the  Levites  from  among  the  sons  of  Israel,  in 
the  place  of  every  first-born  that  openeth  the  womb  from 
among  the  sons  of  Israel,  that  the  Levites  may  be  Mine, 
for  every  first-born  is  Mine ;  and  because  the  Levites  were 


No.  10096.]      CHAPTER  XXIX.   VER.    I9-35.  143 


given  to  Me,  I  have  given  them  to  Aaron  and  his  sons 
(Num.  iii.  12,  13;  viii.  16-18).  Upliftings  are  called 
gifts  to  Jehovah,  that  is,  to  the  Lord,  from  among  the 
sons  of  Israel;  but  it  is  meant  that  they  are  Jehovah's, 
not  from  any  gift,  but  from  possession,  since  everything 
holy  or  Divine  with  man  is  not  man's,  but  is  the  Lord's 
with  him.  That  everything  good  and  true,  thus  every  holy 
Divine  thing  is  from  the  Lord  God,  and  nothing  from  man, 
is  known  in  the  church,  whence  it  is  plain  that  it  is  from 
appearance  that  it  is  called  a  gift  from  man.  Thus  also  in 
what  presently  follows  it  is  said  :  "  For  it  is  an  uplifting, 
and  it  shall  be  an  uplifting  from  with  the  sons  of  Israel," 
"  their  uplifting  unto  Jehovah  ;  "  by  which  is  signified  that 
the  uplifting  from  the  sons  of  Israel  is  Jehovah's  uplifting, 
thus  that  the  gift  from  them  is  a  gift  from  the  Lord. 
From  this  appears  plainly  what  is  meant  by  the  offering  of 
uplifting. 

10094.  From  the  ram  of  ififillings,  of  that  which  is  for 
Aaron,  and  of  that  which  is  for  his  sons.  That  this  signi- 
fies a  representative  of  the  Divine  power  of  the  Lord  in 
the  heavens  by  Divine  truth  from  Divine  good,  is  evident 
from  what  was  shown  above  (n.  10076). 

10095.  -^"'^  shall  be  to  Aaron  and  his  sons  for  a  stat- 
ute for  ever  from  with  the  sons  of  Israel.  That  this  signi- 
fies the  law  of  order  in  the  representative  church  as  to  the 
Divine  good  of  the  Lord  and  the  Divine  truth  thence  pro- 
ceeding, is  evident  from  the  representation  of  Aaron  and 
his  sons,  as  the  Lord  as  to  Divine  good  and  the  Divine 
truth  thence  proceeding  (see  n.  9806,  9807,  10068)  ;  and 
from  the  signification  of  a  statute  for  ever,  as  the  law  of 
Divine  order  (see  n.  7884,  7995,  8357)  ;  and  from  the 
representation  of  the  sons  of  Israel,  as  the  church  (n.  4286, 
6426,  6637,  9340).  That  it  is  the  representative  church 
is  because  with  the  sons  of  Israel  that  church  was  instituted 
—  see  what  is  cited  above  (n.  9320). 

10096.  For  it  is  an  uplifting.    That  this  signifies  a  rep- 


144 


EXODUS. 


[No.  10096. 


resentative  of  Divine  good  and  of  the  Divine  truth  thence 
proceeding,  is  evident  from  what  was  shown  just  above 
(n.  10093). 

10097.  And  it  shall  be  an  uplifting  from  with  the  sons 
of  Israel  of  their  sacrifices  for  peace  offerings,  their  uplift- 
ing unto  Jehovah.  That  this  signifies  reception  in  the 
heavens  and  in  the  church,  and  acknowledgment  that  it  is 
of  the  Lord  alone,  is  evident  also  from  what  was  shown 
above  (n.  10093).  It  is  said  from  the  sacrifices  for  peace 
offerings  because  by  them  is  signified  worship  which  is  from 
freedom  ;  for  the  sacrifices  for  peace  or  thank  offerings 
were  voluntary  sacrifices,  and  those  things  which  are  volun- 
tary are  from  man's  freedom.  That  is  called  free  which  is 
done  from  love,  thus  from  the  will,  for  what  a  man  loves, 
this  he  wills.  The  Lord  flows  in  with  man  into  his  love, 
thus  into  his  will,  and  produces  this  effect,  that  what  a  man 
receives  is  in  freedom  ;  and  what  is  received  in  freedom, 
this  also  becomes  free,  and  is  loved  by  him,  consequently 
it  becomes  of  his  life.  Hence  is  plain  what  is  meant  by 
worship  from  freedom,  which  is  signified  by  the  peace  or 
voluntary  sacrifices  ;  thus  also  what  is  meant  by  the  uplift- 
ing from  them,  namely,  what  is  of  the  Lord  alone.  That 
sacrifices  signify  all  worship  in  general  may  be  seen  above 
(n.  6905,  8936,  10042)  ;  and  that  the  freedom  of  man  is 
what  is  of  his  love  (n.  2870-2893,  3158,  4031,  7439,  9096, 
9585-9591)- 

10098.  And  the  garments  of  holiness  which  are  to 
Aaron.  That  this  signifies  the  Divine  spiritual  immediately 
proceeding  from  the  Divine  celestial,  is  evident  from  the 
signification  of  the  garments  of  Aaron,  as  a  representative 
of  the  spiritual  kingdom  of  the  Lord  adjoined  to  His  celes- 
tial kingdom  (see  n.  9814)  ;  thus  also  the  Divine  spiritual, 
for  the  spiritual  kingdom  of  the  Lord  exists  from  His 
Divine  there,  which  is  called  the  Divine  spiritual.  Nor  is 
the  whole  heaven  anything  else  than  the  Divine  of  the 
Lord ;  for  the  angels  who  are  there  know,  acknowledge, 


No.  10099.]     CHAPTER  XXIX.  VER,  ig-^S- 


believe,  and  perceive  that  all  the  good  of  faith  and  the 
good  of  love  which  constitutes  heaven,  are  from  the  Lord, 
and  nothing  from  themselves.  These  garments  are  called 
garments  of  holiness,  because  they  represented  holy  Divine 
things  which  are  from  the  Lord.  That  the  Lord  alone  is 
holy,  and  that  every  holy  thing  is  from  Him,  and  that  all 
hallowing  represented  Him,  may  be  seen  above  (n.  9229, 
9680,  9818,  9820,  9956,  9988)  ;  also  that  heaven  is  hence 
called  the  sanctuary  (n.  9479). 

10099.  Shall  be  for  his  sons  after  him.  That  this  signi- 
fies in  the  natural  successively,  is  evident  from  the  signifi- 
cation of  the  sons  of  Aaron,  as  what  proceed  from  Divine 
good  as  from  a  father  (see  n.  9807,  10068)  ;  and  from  the 
signification  of  after  him,  as  successively,  or  in  successive 
order ;  and  since  this  is  said  of  the  garments  of  Aaron,  by 
which  was  represented  the  Divine  spiritual  (n.  10098), 
therefore  by  being  for  his  sons  after  him  is  signified  the 
Divine  spiritual  in  the  natural  successively.  For  there  are 
three  things  which  succeed  in  order  in  heaven,  for  distinct 
conception  of  which  they  are  to  be  called  by  their  names, 
celestial,  spiritual,  and  natural.  These  three  proceed  there 
in  order,  one  from  another,  and  by  the  influx  of  one  into 
the  next  successively  they  are  connected,  and  thereby  make 
one.  The  Divine  of  the  Lord  in  the  heavens,  from  the 
difference  of  reception,  is  called  by  these  names.  Since  2 
the  second  ram,  which  is  called  the  ram  of  infillings,  is 
here  the  subject,  and  by  infilling  of  the  hand  is  signified 
inauguration  to  represent  the  Divine  of  the  Lord  in  the 
heavens,  and  its  communication  and  reception  there  (see 
n.  10019)  ;  therefore,  that  its  reception  in  the  natural  may 
likewise  be  described,  the  successive  putting  on  of  the  gar- 
ments of  Aaron  by  his  sons  after  him  is  here  described, 
whereby  is  meant  the  successive  of  that  in  the  heavens 
which  is  signified  by  infilling  of  the  hand.  Hence  it  is  plain 
that  in  the  internal  sense  these  things  cohere  in  continuity, 
though  in  the  sense  of  the  letter  the  series  concerning  the 


EXODUS. 


[No.  10099. 


ram  here  appears  disjoined.  Since  successives  in  heaven 
are  here  spoken  of,  what  is  meant  by  successive  shall  be 
told.  Most  of  the  learned  at  this  day  have  no  other  idea 
of  successives,  than  of  what  is  continuous  or  coheres  by 
continuity ;  and  in  consequence  of  having  this  idea  of  suc- 
cession, they  cannot  conceive  the  nature  of  the  distinction 
between  the  exteriors  and  interiors  of  man,  nor  conse- 
quently between  the  body  and  the  spirit  of  man.  When 
therefore  they  think  from  those  ideas,  they  cannot  at  all 
understand  that  the  spirit  of  man,  after  the  dissipation  or 

t  death  of  the  body,  can  also  live  under  a  human  form.  But 
successives  are  not  connected  continuously,  but  discretely, 
that  is,  distinctly  according  to  degrees ;  for  interiors  are 
wholly  distinct  from  exteriors,  so  that  exteriors  may  be 
separated,  while  interiors  still  continue  in  their  life.  This 
is  why  man  can  be  withdrawn  from  the  body  and  think  in 
his  spirit ;  or,  according  to  the  form  of  speaking  used  by 
the  ancients,  can  be  withdrawn  from  the  senses  and  ele- 
vated toward  interiors.  The  ancients  also  knew  that  when 
man  is  withdrawn  from  the  senses  which  are  of  the  body, 
he  is  withdrawn  or  elevated  into  the  light  of  his  spirit,  thus 
into  the  light  of  heaven.  Hence  also  the  learned  ancients 
knew  that  when  the  body  was  dissipated,  they  would  live 
an  interior  life  which  they  called  their  spirit ;  and  since 
they  regarded  that  life  as  the  very  human  life  itself,  they 
also  knew  thereby  that  they  should  live  under  the  human 
form.  Such  was  the  idea  which  they  had  of  the  soul  of 
man  ;  and  since  that  life  was  akin  to  life  Divine,  they  hence 
perceived  that  their  soul  was  immortal  ;  for  they  knew  that 
that  part  of  man  which  was  akin  to  life  Divine  and  thus 

4  conjoined  to  it  could  never  die.  But  this  idea  of  the  soul 
and  of  the  spirit  of  man  after  those  ancient  times  disap- 
peared, by  reason,  as  said  above,  of  the  want  of  a  just  idea 
of  successives.  Hence  also  it  is,  that  they  who  think  from 
modern  learning  do  not  know  that  there  is  a  spiritual,  and 
that  this  is  distinct  from  the  natural.    For  they  who  have 


No.  lOIOl.]     CHAPTER  XXIX.  VER.  I9-35. 


an  idea  of  successives  as  of  what  is  continuous,  cannot  con- 
ceive of  the  spiritual  otherwise  than  as  of  a  purer  natural, 
when  yet  they  are  distinct  from  each  other  as  prior  and 
posterior,  thus  as  what  begets  and  what  is  begotten.  In 
consequence,  by  persons  of  such  learning  the  distinction 
is  not  apprehended  between  the  internal  or  spiritual  man, 
and  the  external  or  natural,  nor  thus  between  man's  internal 
thought  and  will,  and  his  external  thought  and  will.  Hence 
neither  can  they  comprehend  anything  of  faith  and  love,  of 
heaven  and  hell,  and  of  the  life  of  man  after  death.  But  5 
they  who  have  a  just  and  distinct  idea  of  successives  are 
able  in  some  degree  to  comprehend  that  with  a  man  who 
is  being  regenerated  the  interiors  are  successively  opened, 
and  that  as  they  are  opened  they  are  also  elevated  into 
interior  light  and  life,  and  nearer  to  the  Divine  ;  and  that 
this  opening  and  consequent  elevation  is  effected  by  truths 
Divine,  which  are  vessels  recipient  of  the  good  of  love  from 
the  Divine.  The  good  of  love  is  what  immediately  con- 
joins man  to  the  Divine,  for  love  is  spiritual  conjunction. 
Hence  it  follows  that  man  can  thus  be  more  and  more 
interiorly  opened  and  elevated  as  he  is  in  the  good  of  love 
from  the  Divine ;  and  that  conversely  there  is  no  opening 
and  consequent  elevation  with  the  man  who  does  not 
receive  truths  Divine  —  as  is  the  case  with  every  one  who 
is  in  evil.  But  of  this  successive  order  and  its  arcana,  by 
the  Divine  mercy  of  the  Lord  we  shall  speak  more  fully  in 
another  place. 

10100.  To  be  anointed  in  them.  That  this  signifies  to 
represent  the  Lord  as  to  Divine  good  is  evident  from  the 
signification  of  anointing,  as  inauguration  to  represent  the 
Lord  as  to  Divine  good  (see  n.  9954,  10019)  ;  here  by 
those  who  receive  the  Divine  of  the  Lord  in  the  natural ; 
for  by  the  garments  of  Aaron  being  for  his  sons  after  him 
is  signified  the  Divine  spiritual  of  the  Lord  in  the  natural 
(n.  10098,  10099). 

10101.  And  to  be  filled  in  their  hand.    That  this  signi- 


148 


EXODUS. 


[No.  loioi. 


ties  the  representation  of  Divine  truth  proceeding  from  the 
Divine  good  of  the  Lord  in  the  heavens,  is  evident  from  the 
signification  of  the  filling  of  the  hand,  as  inauguration  to 
represent  Divine  truth  proceeding  from  the  Divine  good 
of  the  Lord  and  its  communication  and  reception  in  the 
heavens  (see  n.  10019),  here  by  those  who  are  in  out- 
mosts  there. 

T0102.  Seven  days  shall  the  priest  after  him  of  his  sons 
put  them  on.  That  this  signifies  full  acknowledgment  and 
reception,  is  evident  from  the  signification  of  seven  days, 
as  a  full  state  (see  n.  6508,  9228),  thus  what  is  full;  and 
from  the  signification  of  putting  on  garments  after  Aaron 
[by  one]  of  his  sons,  as  representing  the  reception  of  the 
Divine  spiritual  in  the  natural  —  of  which  above  (n.  10098, 
10099), 

1 0103.  IVJien  he  shall  enter  into  the  tent  of  meeting  to 
minister  in  the  holy  place.  That  this  signifies  in  all  worship 
in  heaven  and  the  church,  is  evident  from  the  signification 
of  the  tent  of  meeting,  as  representative  of  heaven  and  of 
the  church  (see  n.  9457,  9481,  9485)  ;  and  from  the  signi- 
fication of  entering  in  thither  to  minister  in  the  holy  place, 
as  worship  (n.  9963,  9964). 

10104.  And  thou  shalt  take  the  ram  of  infillings.  That 
this  signifies  a  representative  of  power  Divine  in  the  heavens 
by  Divine  truth  from  Divine  good  and  its  communication 
and  reception  there,  may  be  seen  above  (n.  10076). 

10105.  And  seethe  the  flesh  in  a  holy  place.  That  this 
signifies  the  preparation  of  good  for  uses  of  life  by  truths 
of  doctrine  in  enlightenment  from  the  Lord,  is  evident  from 
the  signification  of  seething,  as  preparing  for  use  of  life  by 
truths  of  doctrine  ;  from  the  signification  of  flesh,  as  good 
(see  n.  7850,  9127)  ;  and  from  the  signification  of  in  a 
holy  place,  as  from  Divine  enlightenment ;  for  a  holy  place 
is  where  the  Divine  of  the  Lord  is  present,  thus  in  applica- 
tion to  the  truths  of  doctrine,  where  there  is  Divine  enlight- 
enment; since  where  the  Divine  of  the  Lord  is  present, 


No.  I0I05.]      CHAPTER  XXIX.   VER.    ig  -  3$- 


149 


there  is  enlightenment.  Seething  the  flesh  of  the  sacrifice 
is  preparing  good  for  use  of  life  by  truths  of  doctrine,  for 
the  reason  that  the  flesh,  by  which  is  signified  good,  is  thus 
prepared  for  the  use  of  the  body,  hence  in  the  spiritual 
sense  for  use  of  life.  That  the  preparation  is  effected  by 
truths  of  doctrine  is  plain,  since  these  teach  use ;  and  by 
waters  also,  in  which  seething  or  boiling  is  effected,  are 
signified  truths  (n.  2702,  3058,  3424,  5668,  8568,  9323). 
It  is  said  by  truths  of  doctrine  in  enlightenment  from  the  2 
Lord,  since  truths  from  the  Word  are  to  be  moulded  into 
doctrine  that  they  may  be  serviceable  for  use,  which  is 
done  by  those  who  are  in  enlightenment  from  the  Lord  ; 
and  they  are  in  enlightenment,  when  they  read  the  Word, 
who  are  in  affection  for  truth  for  the  sake  of  truth,  and  for 
the  sake  of  the  good  of  life,  and  not  they  who  seek  it  for 
the  sake  of  self  glory,  reputation,  or  gain  as  ends.  That 
doctrine  ought  to  be  altogether  from  the  Word  in  order 
that  the  Word  may  be  understood,  may  be  seen  above 
(n.  9025,  9409,  9410,  9424,  9430)  ;  and  that  they  who 
collect  doctrine  from  the  Word,  must  be  in  enlightenment 
from  the  Word  (n.  9382,  9424).  That  to  seethe  in  water  3 
is  to  reduce  truths  into  doctrine  and  thus  prepare  them  for 
use  of  life,  appears  at  first  sight  strange  and  remote ;  that 
nevertheless  it  is  so  may  be  evident  from  the  passages  in 
the  Word  where  seething  in  water  is  spoken  of,  and  also 
where  the  pot  is  spoken  of  in  which  the  boiling  takes  place 
—  as  in  the  Second  Book  of  the  Kings  :  Elisha  came  again 
to  Gilgal ;  and  there  was  a  dearth  in  the  land ;  and  the  sons 
of  the  prophets  were  sitting  before  him  :  and  he  said  unto  his 
seivant,  Set  on  the  great  pot,  and  seethe  pottage  for  the  sons 
of  the  prophets.  And  one  went  out  into  the  field  to  gather 
herbs,  and  found  a  wild  vine,  and  gathered  thereof  wild 
gourds  .  .  ,  and  shred  them  into  the  pot  of  pottage.  .  .  .  As 
they  were  eating  of  the  pottage,  they  cried  out,  O  man  of 
God  there  is  death  in  the  pot.  .  .  .  But  he  said,  Then  bring 
meal.   And  he  cast  it  into  the  pot ;  and  he  said,  Pour  out 


I50 


EXODUS. 


[No.  10105^ 


for  the  people,  that  they  may  eat.  And  there  was  no  harm 
in  the  pot  (iv.  38-42).  This  miracle  like  all  others  in  the 
Word  involves  holy  things  of  the  church  which  are  opened 
by  the  internal  sense.  From  this  it  is  known  that  Elisha 
represented  the  Lord  as  to  the  Word,  in  like  manner  as 
Elias ;  that  the  sons  of  the  prophets  are  those  who  teach 
truth  from  the  Word ;  that  the  pot  which  was  set  on  by 
order  of  Ehsha,  is  doctrine  thence ;  that  a  wild  vine  and 
the  gourds  gathered  thereof  are  falsities.  From  this  it  is 
plain  what  is  meant  by  death  in  the  pot ;  the  meal  which 
he  cast  into  the  pot,  is  truth  from  good,  and  since  doctrine 
is  corrected  by  this  truth,  it  came  to  pass  that  there  was  no 
harm  in  the  pot ;  hence  also  it  is  plain  that  to  seethe  in  a 
pot  is  to  bring  together  into  doctrine,  and  thus  prepare  for 
use.  That  all  the  miracles  in  the  Word  involve  holy  things 
of  the  church,  may  be  seen  above  (n.  7337,  8364,  9086)  ; 
that  Elisha  represented  the  Lord  as  to  the  Word  (n.  2762)  ; 
that  the  prophets  are  those  who  teach  truths,  thus  abstractly 
from  persons  the  truths  of  doctrine  (n.  2534,  7269)  ;  that  a 
vine  is  the  truth  of  the  church  and  grapes  its  good  (n.  51 13, 
5117,9277)  ;  hence  a  wild  vine  and  wild  gourds  are  falsities 
and  evils ;  meal  is  genuine  truth  of  faith  from  good  (see 
n.  9995)  ;  the  pottage,  which  they  were  boiling,  is  a  set  of 
doctrines,  such  as  that  of  the  Jews  (n.  3316)  ;  hence  may 
be  concluded  what  is  meant  by  seething  and  by  a  pot. 
4  And  in  Ezekiel  :  Utter  a  parable  unto  the  rebellious  house. 
.  .  .  Set  on  the  pot,  set  it  on,  and  also  pour  water  into  it: 
gather  the  pieces  into  it,  every  good  piece,  the  thigh  and  the 
shoulder,  fill  ivith  the  choice  bones  .  .  .  and  let  the  bones  be 
seethed  in  the  midst  of  it.  Thus  saith  the  Lord  Jehovah, 
Woe  to  the  bloody  city,  to  the  pot  whose  scum  is  therein,  and 
whose  scum  is  not  gone  out  of  it  (xxiv.  3-7).  In  this  pas- 
sage is  described  the  Word  such  as  it  is  as  to  doctrine, 
namely,  that  Divine  truths  from  Divine  good  are  therein  ; 
and  then  is  described  doctrine  from  the  Word,  such  as  it 
was  with  the  Jewish  nation,  full  of  uncleanness  and  falsities. 


No.  10105.]     CHAPTER  XXIX.  VER.  I9-35.  I5I 

The  pot  is  doctrine  ;  the  thigh,  the  shoulder,  and  the  choice 
bones  are  Divine  truths  from  Divine  good  in  successive 
order ;  the  bloody  city  is  the  Jewish  nation  in  respect  to 
truth  of  doctrine  with  them,  thus  abstractly  from  nation  or 
person  it  is  doctrine  which  destroys  good  ;  the  scum  in  it  is 
the  external  favoring  filthy  loves,  which  not  being  removed 
the  truth  is  defiled.  From  this  again  it  is  plain  that  a  pot 
is  doctrine,  and  that  to  boil  is  to  prepare  for  use.  Again  5 
in  the  same  prophet :  The  spirit  said  unto  me,  Son  of  man, 
these  are  men  that  devise  iniquity,  and  that  give  wicked 
counsel  in  the  city,  saying.  The  time  is  not  near  to  build  the 
city  [domos]  ;  it  is  the  pot  and  we  are  the  flesh  (xi.  2,  3). 
In  this  passage  also  the  pot  is  the  doctrine  of  falsity  from 
evil,  for  so  the  city  is  called  where  iniquity  is  devised  and 
wicked  counsel  is  given.  That  city  also  is  doctrine  may  be 
seen  above  (n.  402,  2712,  2943,  3216,  4492,  4493),  here 
such  doctrine.  And  in  Jeremiah :  Jehovah  said,  What  6 
seest  thou  ?  I  said,  I  see  a  pot  that  is  boiling  ;  and  the  face 
thereof  is  toward  the  north.  Then  Jehovah  said,  Out  of 
the  north,  evil  shall  be  opened  forth  upon  all  the  inhab- 
itants of  the  land  (i.  13,  14).  In  this  passage  also  the 
boiling  pot  stands  for  doctrine  of  falsity  from  evil ;  the 
north  is  an  obscure  state  as  to  the  truth  of  faith,  and  also 
thick  darkness  from  falsities  (n.  3708)  ;  hence  is  plain 
what  this  prophetic  vision  involves.  And  in  Zechariah  :  In  7 
that  day  .  .  .  every  pot  in  Jerusalem  and  in  Judah  shall  be 
holiness  unto  Jehovah  of  hosts  :  and  all  they  that  sacrifice 
shall  come  and  take  of  them,  and  seethe  therein  (xiv.  21) — 
where  pot  signifies  the  doctrine  of  charity  and  of  faith,  thus 
the  doctrine  of  truth  from  good ;  Jerusalem  is  the  church 
of  the  Lord  ;  they  who  sacrifice  are  those  who  are  in  Divine 
worship  :  thus  it  is  plain  that  to  boil  in  pots  is  to  prepare 
for  the  use  of  spiritual  life.  And  in  Leviticus  it  is  said  that  8 
every  earthen  vessel  of  pottery  in  which  the  flesh  is  seethed 
of  a  sacrifice  of  guilt  and  of  sin  shall  be  broken  ;  but  if  it 
were  seethed  in  a  vessel  of  brass,  the  vessel  should  be 


152 


EXODUS. 


[No.  10105. 


scraped,  and  plunged  into  water  (Lev.  vi.  28).  The 
earthen  vessel  in  which  the  seething  was  done  is  falsity 
which  does  not  cohere  with  good  ;  a  vessel  of  brass  is  a 
doctrinal  in  which  is  good  ;  the  seething  of  the  flesh  of  the 
sacrifice  of  guilt  and  sin  in  them,  is  preparation  for  purifi- 
cation from  evils  and  the  falsities  thence.  From  this  is 
plain  what  was  represented  by  the  law  requiring  that  every 
earthen  vessel  should  be  broken,  and  that  a  vessel  of  brass 
should  be  scoured  and  plunged  in  water. 

10 106.  An^  Aaron  and  his  sons  shall  eat  the  flesh  of  the 
ram.  That  this  signifies  the  appropriation  of  spiritual  good 
with  those  who  are  in  internals  from  the  Lord,  is  evident 
from  the  signification  of  eating,  as  appropriation  (see 
n.  3168,  3513,  3596,  4745)  ;  from  the  representation  of 
Aaron  and  his  sons,  as  the  Lord  as  to  Divine  good  and 
Divine  truth  (n.  9806,  9807,  10068),  here  in  the  heavens, 
because  the  subject  is  the  filling  of  the  hand,  by  which  is 
signified  their  communication  and  reception  there ;  and 
from  the  signification  of  the  flesh  of  the  ram,  as  the  good 
of  the  internal  man,  or  good  in  internals.  That  flesh  signi- 
fies good,  see  above  (n.  3813,  7850,  9127)  ;  and  a  ram 
the  good  of  innocence  and  charity  in  the  internal  man 
(n.  9991,  10042).  It  is  said  the  Lord  as  to  Divine  good 
and  Divine  truth  in  the  heavens  and  its  communication 
and  reception  there,  since  the  Lord  is  above  the  heavens, 
for  He  is  the  Sun  of  heaven  and  actually  appears  also  as  a 
sun  to  those  who  are  in  heaven.  All  the  light  likewise  of 
the  heavens  is  from  this  source  and  by  this  light  and  heat 
He  is  present  in  the  heavens,  and  so  present  as  if  He  were 
altogether  there,  for  He  fills  the  heavens  and  makes  them. 
The  light  proceeding  from  Him  as  the  Sun  in  its  essence  is 
Divine  truth,  and  hence  come  the  wisdom  and  intelligence 
of  the  angels  ;  and  the  heat  proceeding  from  Him  as  the 
Sun  is  the  Divine  good  of  His  Divine  love  there.  The 
communication  and  reception  of  this  Divine  good  and 
Divine  truth  in  the  heavens  is  signified  by  the  filling  of 


No.  10109.]     CHAPTER    XXIX.  VER.  I9-3S. 


the  hand.  That  the  Lord  is  the  Sun  of  heaven,  and  that 
thence  come  light  and  heat  in  the  heavens,  from  which  the 
angels  have  their  life,  that  is,  wisdom  and  love,  may  be 
seen  above  (n.  3636,  3643,  4321,  5097,  7078,  7083,  7171, 
7173,  7270,  8644,  8812). 

10107.  And  the  bread  that  is  in  the  basket.  That  this 
signifies  appropriation  of  celestial  good  from  the  Lord  is 
evident  from  the  signification  of  eating,  here  bread,  as 
appropriation  —  as  just  above  (n.  10106)  ;  from  the  signi- 
fication of  bread,  as  the  good  of  love  and  charity  (n.  2165, 

2177.  3464,  3478,  3735'  3813-  4217.  4735.  4976,  5915. 
61 18,  9323,  9545)  ;  and  from  the  signification  of  a  basket, 
as  the  external  sensual  (n.  9996).  From  this  it  is  plain 
that  by  eating  the  bread  which  was  in  the  basket  is  signified 
appropriation  of  good  from  the  Lord  in  externals.  The 
breads  which  were  in  the  basket  were  unleavened  breads, 
cakes,  and  wafers,  and  by  them  are  signified  goods  purified 
both  internal  and  external  (n.  9992-9994).  When  there- 
fore bread  in  the  basket  is  spoken  of,  all  those  things  are 
signified  in  the  external  sensual,  and  the  external  sensual  is 
the  outmost  of  the  life  of  man,  containing  all  interiors 
together  in  itself.  That  the  external  sensual  is  the  outmost 
of  the  life  of  man  may  be  seen  above  (n.  5077,  5081,  5094, 
5125,  5128,  5767,  6183,  6311,  6313,  6318,  6564,  7645, 
9212,  9216,  9730,  9996),  and  that  as  the  outmost  it  con- 
tains all  interiors  (n.  6451,  6465,  9216,  9828,9836,  10044). 

10108.  At  the  door  of  the  tent  of  meeting.  That  this  sig- 
nifies to  enter  into  heaven  is  evident  from  the  signification 
of  a  door,  as  entrance  (see  n.  2145,  2152,  2356,  2385)  ; 
and  introduction  (n.  8989),  and  from  the  representation 
of  the  tent  of  meeting,  as  heaven  where  the  Lord  is  (see 

n-  9457>  9481,  9485,  9963)- 

1 0109.  And  they  shall  eat  those  things  wherein  expiation 
was  made.  That  this  signifies  appropriation  of  good  with 
those  who  are  purified  from  evils  and  the  falsities  thence,  is 
evident  from  the  signification  of  eating,  as  appropriation 


154 


EXODUS. 


[No.  1 0109. 


(see  above,  n.  10106)  ;  and  from  the  signification  of  ex- 
piation, as  what  is  purified  from  evils  and  the  falsities 
thence  (n.  9506).  It  is  said  purified  from  evils  and  the 
falsities  thence,  because  there  are  falsities  and  also  truths 
with  those  who  are  in  evil,  and  likewise  falsities  and  truths 
with  those  who  are  in  good  ;  the  falsities  with  those  who 
are  in  evil  are  falsities  of  evil,  and  the  truths  with  them  are 
truths  falsified,  which  are  dead ;  but  the  falsities  with  those 
who  are  in  good  are  accepted  as  truths,  for  they  are  modi- 
fied by  good  and  are  applied  to  good  uses,  and  the  truths 
with  such  persons  are  truths  of  good,  which  are  living. 
Concerning  both  kinds  of  the  false  and  of  the  true,  see 
what  was  shown  above  (n.  2243,  2408,  2863,  4736,  4822, 
6359.  7272,  7437,  7574,  7577,  8051,  8137,  8138,  8149, 
2  8298,  831 1,  8318,  9258,  9298).  Since  by  eating  holy 
things  wherein  expiation  was  made  is  signified  the  appro- 
priation of  good  with  those  who  have  been  purified  from 
evils  and  falsities  thence,  therefore  it  was  strictly  forbidden 
that  any  unclean  person  should  eat  of  them,  for  by  unclean- 
ness  is  signified  defilement  arising  from  evils  and  falsities 
thence.  For  the  case  is  this  :  so  long  as  man  is  in  evils 
and  in  falsities  thence,  it  is  impossible  for  any  good  to  be 
appropriated  to  him,  for  evil  ascends  from  hell  and  good 
descends  from  heaven ;  and  where  hell  is,  there  heaven 
cannot  be,  since  they  are  diametrically  opposite.  In  order 
therefore  that  heaven  may  have  place,  that  is,  good  from 
heaven,  hell  must  be  removed,  that  is,  evil  from  hell ;  from 
this  it  may  be  evident  that  good  can  never  be  appropriated 
to  man  so  long  as  he  is  in  evil.  By  the  appropriation  of 
good  is  meant  implanting  in  the  will,  for  good  cannot  be 
said  to  be  appropriated  to  man  before  it  becomes  of  his 
will,  since  the  will  of  man  is  the  man  himself,  and  his 
understanding  is  only  so  far  the  man  as  it  partakes  of  the 
will.  For  what  is  of  the  will,  this  is  of  man's  love,  and 
thence  of  his  life,  since  what  a  man  wills  this  he  loves  and 
this  he  calls  good,  and  also  when  it  is  effected  he  feels  it  as 


No.  IO109.]     CHAPTER    XXIX.  VER.  I9-35. 


good.  The  case  is  otherwise  with  those  things  which  are 
of  the  understanding,  and  not  at  the  same  time  of  the  will. 
It  is  also  to  be  known  that  by  the  appropriation  of  good 
with  man  is  meant  only  the  faculty  of  receiving  good  from 
the  Lord,  with  which  faculty  he  is  endowed  by  regenera- 
tion ;  hence  the  good  with  man  is  not  of  man,  but  is  of  the 
Lord  with  him,  and  man  is  held  in  it  so  far  as  he  suffers 
himself  to  be  withheld  from  evils.  Since  good  cannot  be 
appropriated,  that  is,  communicated  to  man,  as  long  as  he 
is  in  evil,  therefore  it  was  forbidden  that  any  unclean  person 
should  eat  the  flesh  and  bread  of  the  sacrifice,  for  by  that 
eating  was  represented  the  appropriation  of  good,  as  has 
been  said  above.  That  the  unclean  were  forbidden  under  3 
penalty  of  death  to  eat  of  the  sanctified  things,  is  evident 
in  Moses  :  Every  one  ihat  is  clean  shall  eat  of  the  flesh  ; 
but  the  soul  that  should  eat  of  the  flesh  of  the  sacrifices  .  .  . 
having  his  uncleanness  upon  him  shall  be  cut  off  from  his 
people.  The  soul  that  hath  touched  any  unclean  thing,  the 
uncleanness  of  man,  or  an  unclean  beast,  or  any  unclean 
creeping  thing,  and  shall  eat  of  the  flesh  of  the  peace  sacri- 
fice, shall  be  cut  off  from  the  people  (Lev.  vii.  19-21).  All 
those  external  uncleannesses  represented  internal  unclean- 
nesses,  which  are  evils  pertaining  to  man,  and  such  evils  as 
are  of  his  will,  appropriated  by  actual  life.  This  is  further  4 
described  in  another  passage  in  Moses  :  Whatsoever  man 
of  the  seed  of  Aaron  is  a  leper,  or  hath  an  issue,  shall  not 
eat  of  the  holy  things  until  he  be  cleansed.  Whoso  hath 
touched  any  one  unclean  by  the  dead,  the  man  from  whom 
hath  gone  forth  seed  of  copulation,  or  the  man  who  hath 
touched  any  creeping  thing,  with  which  he  is  polluted  as  to 
an  uncleanness,  the  soul  which  hath  touched  it  shall  be 
unclean  until  the  even,  and  shall  not  eat  of  the  holy  things  ; 
but  when  he  hath  washed  his  flesh  with  water,  and  the  sun 
is  down,  he  shall  be  clean  ;  and  afteiward  shall  eat  of  the 
holy  things,  because  it  is  his  bread.  .  .  .  No  stranger  shall 
eat  of  the  holy  thing:  a  sojourner  of  the  priest^  s  or  a  hired 


156 


EXODUS. 


[No.  10109. 


servant  shall  not  eat  of  the  holy  thing.  If  a  priest  shall 
buy  a  soul  with  the  purchase  of  his  silver,  he  may  eat  of  it; 
and  he  that  is  born  of  his  house,  they  shall  eat  of  his  bread. 
When  a  priest's  daughter  shall  be  married  to  a  stranger, 
she  shall  not  eat  of  the  uplifting  of  holy  things.  But  if  a 
priest's  daughter  shall  have  become  a  widow,  or  divorced, 
and  she  hath  no  seed,  and  so  shall  have  returned  unto  her 
father's  house,  as  in  her  youth,  she  shall  eat  of  her  father's 
bread  (Lev.  xxii.  4-13).  That  all  these  things  are  signifi- 
cative of  interior  things  is  very  manifest,  thus  that  they 
involve  the  communication  and  appropriation  of  holy  things 
with  those  who  are  in  a  state  for  receiving.  That  no  stran- 
ger should  eat  signified  those  who  do  not  acknowledge  the 
Lord  within  the  church,  thus  who  are  not  in  the  truths  and 
goods  of  the  church  ;  that  a  sojourner  and  a  hired  servant 
should  not  be  allowed  to  eat,  signified  those  who  are  in 
natural  good  without  the  good  of  faith,  and  also  those  who 
do  good  for  the  sake  of  recompense  ;  that  those  who  were 
bought  with  silver  and  born  in  the  house  should  be  allowed 
to  eat,  signified  those  who  are  converted,  and  who  are  in 
truth  and  good  of  the  church  from  faith  and  love ;  that  a 
priest's  daughter  married  to  a  stranger  should  not  be 
allowed  to  eat  signified  that  the  holy  things  of  the  church 
cannot  be  appropriated  to  the  good  which  is  not  conjoined 
with  the  truths  of  the  church  ;  but  that  a  widow  and  one 
that  is  divorced,  if  she  had  no  seed,  should  be  allowed  to 
eat,  signified  the  appropriation  of  good  after  the  things  are 
removed  which  are  not  of  the  church,  if  from  their  con- 
junction nothing  has  been  produced  or  born  which  has 
become  of  faith.  That  these  things  are  signified  is  plain 
S  from  the  internal  sense  of  the  particulars.  That  hereditary 
evils  do  not  hinder  the  appropriation  of  good,  is  also 
described  in  Moses  :  Whatsoever  man  of  the  seed  of  Aaron 
hath  a  blemish,  let  him  not  come  near  to  offer  the  bread  of 
God.  .  .  .  A  blind  man,  a  lame,  who  with  nose  flattened  or 
prolonged,  jvith  break  of  foot  or  of  hand,  crookbacked. 


[No.  loiio.     CHAPTER   XXIX.   VER.  IQ-SS- 


crushed,  wiih  a  blemish  in  the  eye,  scurvy,  scabby,  or  bruised 
in  the  testicle  .  .  .  he  shall  not  come  near  to  offer  the  bi  ead 
of  his  God.  But  he  shall  eat  the  bread  of  the  holy  of  holies 
and  of  the  holies  (Lev.  xxi.  1 7-23).  By  these  words,  as  was 
said,  are  signified  hereditary  evils,  and  some  specific  evil 
by  each.  That  such  men  should  not  offer  bread  nor  come 
near  to  the  altar  as  priests,  was  because  those  blemishes  or 
evils  thus  stood  before  the  people,  and  thereby  fell  into  a 
kind  of  representation,  as  did  not  those  which  lay  hidden. 
For  though  the  priest,  the  Levite,  or  the  people  were  un- 
clean as  to  their  interiors,  they  were  still  called  clean  and 
were  also  believed  to  be  holy,  if  they  only  appeared  out- 
wardly washed  and  clean. 

loiio.  To  fill  their  hand.  That  this  signifies  to  receive 
Divine  truth,  is  evident  from  the  signification  of  filling  the 
hand,  as  representing  the  Lord  as  to  Divine  truth,  and  its 
communication  and  reception  there  (see  n.  10076).  It  is 
said  that  they  should  eat  the  holy  things  in  which  expiation 
was  made,  to  fill  their  hand,  and  by  those  things  is  signified 
the  appropriation  of  good  with  those  who  are  purified  from 
evils  and  their  falsities,  thus  to  receive  Divine  truth.  The  2 
case  is  this  :  the  first  of  all  that  is  appropriated  to  man  is 
good,  and  in  succession  truth.  The  reason  is  that  good  is  the 
ground  and  truth  is  the  seed,  thus  like  ground  good  adopts 
truth  and  conjoins  it  to  itself,  because  it  loves  it  as  a  parent. 
For  there  is  heavenly  marriage  between  good  and  truth  ; 
and  good  is  what  makes  the  life  with  man,  since  good  is  of 
the  will,  and  the  will  of  man  is  the  man  himself;  whereas 
truth  does  not  make  the  life  with  man  except  so  far  as  it 
derives  from  good,  since  truth  is  of  the  understanding,  and 
the  understanding  without  the  will  is  not  the  man  himself, 
but  only  an  entrance  to  the  man,  entrance  being  made 
through  the  understanding.  Man  may  be  compared  with  3 
a  house  in  which  are  several  rooms,  one  of  which  leads 
into  another.  They  who  are  in  truths  only  as  to  the  under- 
standing are  not  in  any  room  of  the  house,  but  only  in  the 


158 


EXODUS. 


[No.  loiio. 


court  or  entrance-hall ;  but  so  far  as  truth  through  the 
understanding  enters  into  the  will,  so  far  the  man  enters 
into  the  rooms  and  dwells  in  the  house.  Man  is  also  in  the 
Word  compared  to  a  house,  and  truth  which  is  of  the 
understanding  alone  is  compared  to  a  court ;  but  truth 
which  has  been  made  also  of  the  will  and  has  there  become 
good,  is  compared  to  an  inhabited  room  and  to  a  bed 
4  chamber  itself.  That  good  is  first  of  all  appropriated  to 
man  from  the  Lord  is  evident  from  his  infancy  and  first 
childhood,  when,  as  is  well  known,  he  has  the  good  of  inno- 
cence and  the  good  of  love  toward  his  parents  and  nurse, 
and  the  good  of  charity  toward  infant  companions.  This 
good  flows  in  from  the  Lord  with  infants  so  that  it  may 
serve  in  advancing  age  for  the  first  of  the  Lord's  life  with 
man,  and  thus  for  a  plane  to  receive  truths.  This  good 
is  also  preserved  with  man  when  he  grows  up,  if  he  does 
not  destroy  it  by  a  life  of  evil  and  a  faith  of  falsity  there- 
from. When  we  speak  of  good,  charity  toward  the  neigh- 
bor is  meant,  and  love  to  the  Lord,  for  all  that  which  is  of 
love  and  charity  is  good.  That  good  is  in  the  first  place 
and  truth  in  the  second,  with  those  who  are  being  regen- 
erated, though  it  appears  otherwise,  may  be  seen  above 
3325.  3494,  3539.  3548,  3556,  3563,  3570,  4925,  4926, 
4928,  4930,  6256,  6269,  6272,  6273). 

loiii.  To  hallow  them.  That  this  signifies  that  they 
may  be  in  truths  from  good  from  the  Lord,  is  evident 
from  the  signification  of  being  hallowed,  as  representing 
the  Lord  and  the  holy  things  which  are  from  Him  (see 
n.  9956,  9988)  ;  thus  in  a  spiritual  sense  it  is  being  led  by 
the  Lord,  since  the  Lord  alone  is  holy,  and  everything  holy 
proceeds  from  Him  (n.  8806,  9229,  9479,  9688,  9818, 
9820)  ;  hence  it  is  plain  that  to  receive  truths  by  good 
from  the  Lord,  thus  faith  by  love  from  Him  to  Him,  is  to 
be  hallowed.  Not  that  man  regarded  in  himself  is  on 
this  account  holy,  but  the  Lord  with  him  ;  for  faith  and 
love  are  the  Lord  with  man,  because  they  are  continually 
from  Him. 


No.  I0II2.]     CHAPTER  XXIX.  VER.   19 -35- 


IOII2.  And  a  stranger  shall  not  eal.  That  this  signifies 
no  appropriation  of  good  with  those  who  do  not  acknowl- 
edge the  Lord,  is  evident  from  the  signification  of  a  stran- 
ger and  foreigner,  as  those  who  are  without  the  church  (see 
n.  2049,  21 15,  7996)  ;  and  they  are  said  to  be  without  the 
church  who  do  not  acknowledge  the  Lord.  With  the  Isra- 
elitish  nation  they  were  said  to  be  without  the  church  who 
did  not  acknowledge  Jehovah  for  their  God  and  suffer 
themselves  to  be  instructed  in  the  rituals  of  the  church. 
They  who  acknowledged  and  suffered  themselves  to  be 
instructed  were  called  sojourners,  who  had  the  same  rights 
with  the  home-born  (n.  8007,  8013,  9196).  The  meaning 
is  further  evident  from  the  signification  of  eating,  as  appro- 
priation of  good  (n.  10109).  There  is  no  appropriation 
of  good  with  those  who  do  not  acknowledge  the  Lord, 
because  for  man  to  acknowledge  his  God  is  the  first  of 
religion,  and  with  Christians  to  acknowledge  the  Lord  is 
the  first  of  the  Church  ;  for  without  acknowledgment  there 
is  no  communication,  consequently  no  faith,  thus  no  love. 
Hence  the  first  of  docrine  in  the  Christian  Church  is  that 
without  the  Lord  there  is  no  salvation.  For  whatever  a 
man  calls  true  and  believes  and  whatever  he  calls  good  and 
loves,  cannot  be  called  true  and  good  unless  it  is  from  the 
Divine,  thus  unless  it  is  from  the  Lord ;  for  that  man  from 
himself  cannot  believe  and  do  good,  but  that  all  truth 
and  all  good  come  from  above,  is  also  known.  Thus  it  is 
very  plain  that  they  within  the  Church  who  do  not  acknowl- 
edge the  Lord,  cannot  have  faith,  thus  neither  can  they  have 
love  to  God,  nor  consequently  can  they  be  saved.  This 
was  represented  with  the  Israelitish  nation  by  that  they 
should  acknowledge  Jehovah  for  their  God,  and  their  wor- 
ship would  be  accepted  and  called  holy,  and  they  would 
then  be  sanctified,  whatever  was  their  quality  as  to  inte- 
riors ;  for  the  representatives  were  only  external,  and  with 
that  nation  it  was  sufficient  to  be  in  externals  —  see  what  is 
cited  above  (n.  9320).    They  therefore  of  that  nation  who 


i6o 


EXODUS. 


[No.  IOII2, 


did  not  acknowledge  Jehovah,  but  another  God,  however 
they  sacrificed  and  worshipped  in  like  manner  as  the  rest, 
were  still  rejected  from  the  church  —  as  they  who  wor- 
shipped Baal,  and  other  gods.  From  this  may  be  evident 
the  lot  of  those  in  the  other  life  who  have  been  born 
within  the  Church  and  yet  in  heart  deny  the  Lord,  what- 
ever may  be  their  quality  as  to  moral  life.  By  abundant 
experience  also  it  has  been  given  to  know  that  they  cannot 
be  saved ;  which  the  Lord  also  teaches  openly  in  John  : 
He  that  believeth  in  the  Son  hath  eternal  life,  but  he  that 
helieveth  not  the  Son,  shall  not  see  life,  but  the  wrath  of 
God  abideth  on  him  (iii.  36).  As  regards  nations  without 
the  Church,  however,  they  who  from  their  religion  have 
lived  in  any  form  of  charity  toward  their  neighbor,  and  in 
any  form  of  love  to  God  the  Creator  of  the  universe  under 
the  human  form,  are  in  the  other  life  accepted  by  the  Lord 
and  are  saved  ;  for  when  instructed  by  angels  they  acknowl- 
edge the  Lord,  and  believe  in  Him,  and  love  Him  (see 
n.  2589-2604). 

10113.  Because  they  are  holy.  That  this  signifies  be- 
cause they  are  Divine,  is  evident  from  the  signification  of 
holy  things,  as  what  are  from  the  Lord  (see  above, 
n.  loiii),  thus  what  are  Divine. 

1 01 14.  And  if  there  be  anything  left  of  the  flesh  of 
infillings  and  of  the  bread  unto  the  morning.  That  this 
signifies  spiritual  and  celestial  goods  which  were  not  con- 
joined to  a  new  state,  is  evident  from  the  signification  of 
what  was  left  of  the  flesh  and  of  the  bread,  as  what  was 
not  appropriated ;  for  by  eating  is  signified  appropriating 
(see  n.  10109),  thus  by  what  was  not  eaten  is  signified 
what  was  not  appropriated  ;  from  the  signification  of  flesh, 
as  good  (n.  7850,  9127)  ;  from  the  signification  of  infill- 
ings, as  reception  (n.  10076,  101 10) — hence  by  the  flesh 
of  infillings  is  signified  the  reception  of  truth  in  good, 
consequently  their  conjunction,  but  in  this  case  non-recep- 
tion and  non-conjunction,  because  what  was  left  of  the 


No.  I0II4.]     CHAPTER    XXIX.  VER.   I9-35.  161 


flesh  is  meant ;  from  the  signification  of  bread,  as  celestial 
good,  which  is  inmost  good  (n.  10077)  ;  and  from  the 
signification  of  morning,  as  a  new  state  (n.  821 1,  8427). 
From  all  of  which  it  is  plain  that  by  what  was  left  of  the 
flesh  of  infiUings  and  of  the  bread  until  the  morning,  are 
signified  spiritual  and  celestial  goods,  which  were  not  con- 
joined to  a  new  state.  For  by  the  flesh  of  the  sacrifice  is 
signified  spiritual  good,  which  is  the  good  of  charity  to- 
ward the  neighbor,  and  by  the  bread  of  the  sacrifice  celestial 
good,  which  is  the  good  of  love  to  the  Lord.  What  is  2 
further  meant  by  not  being  conjoined  to  a  new  state,  must 
be  told  in  a  few  words.  A  new  state  is  every  state  of  the 
conjunction  of  good  and  truth,  which  is  when  the  man  who 
is  being  regenerated  acts  from  good,  thus  from  the  affection 
which  is  of  love,  and  not  as  before  from  truth,  or  from 
mere  obedience.  There  is  also  a  new  state  when  they  who 
are  in  heaven  are  in  the  good  of  love,  which  state  is  there 
called  morning,  for  the  states  of  love  and  of  faith  vary 
there,  as  midday,  evening,  twilight,  and  morning  on  earth. 
And  there  is  also  a  new  state  when  an  old  church  ceases, 
and  a  new  commences.  All  these  new  states  in  the  Word 
are  signified  by  morning,  and  each  of  them  has  been  de- 
scribed in  the  explications  of  Genesis  and  Exodus  through- 
out. The  same  is  signified  by  the  law  that  nothing  should 
be  left  of  the  flesh  of  the  passover  until  the  morning,  and 
that  the  residue  of  it  should  be  burned  with  fire  (Exod. 
xii.  10)  ;  also  by  the  law  that  the  fat  of  the  feast  should  not 
be  kept  all  night  until  the  morning  (Exod.  xxiii.  18)  ;  and  3 
so  by  the  law  that  the  residue  of  the  flesh  of  the  sacrifice 
of  thank  off"ering  should  be  likewise  eaten  on  the  following 
day,  but  should  be  burned  on  the  third  day  (Lev.  vii.  16- 
18;  xix.  6,  7);  by  the  third  day  is  also  signified  a  new 
state  (n.  4901,  5123,  5x59).  It  was  so  granted  because  the 
sacrifices  of  thank  offerings  were  votive  and  voluntary  sac- 
rifices, not  so  much  for  the  sake  of  purification  and  sancti- 
fication,  as  the  rest,  but  that  they  might  eat  together  in  the 


l62 


EXODUS. 


[No.  10 1 14. 


holy  place  and  testify  joy  of  heart  from  Divine  worship ; 
and  those  banquets  which  they  called  holy  gave  them  more 
joy  than  all  other  worship.  Similar  things  are  also  signi- 
fied by  the  law  respecting  the  manna,  that  they  should  not 
leave  anything  of  it  until  the  morning,  of  which  it  is  thus 
written  in  Moses  :  Moses  said.  Let  no  man  make  a  residue 
of  it  till  the  morning.  And  they  hearkened  not  unto  Moses  ; 
but  some  men  made  a  residue  of  it  until  the  morning,  and 
it  bred  worms  and  became  putrid  (Exod.  xvi.  19,  20). 

10115.  And  thou  shall  burn  what  is  left  with  fire. 
That  this  signifies  their  dissipation,  is  evident  from  the 
signification  of  what  is  left  of  the  flesh  and  of  the  bread, 
as  what  was  not  appropriated  (as  above,  n.  10114)  ;  and 
from  the  signification  of  burning  with  fire,  as  dissipating, 
here  by  the  loves  which  are  of  man's  proprium,  thus  by 
the  evils  which  are  of  those  loves.  By  fire  is  signified  love 
in  both  senses,  here  one's  own,  which  is  the  love  of  self. 
That  this  love  is  signified  by  fire  may  be  seen  above 
(n.  1296,  2446,  5071,  5215,  6314,  6832,  7575)  ;  and  that 
what  is  man's  own,  or  his  proprium,  is  nothing  but  evil 
(n.  210,  215,  694,  874-876,  987,  1023,  1044,  3812,  5660). 
That  self-love  is  here  signified  is  because  by  what  was  left 
until  the  morning  is  signified  that  which  was  not  conjoined 
to  good  (n.  10114)  ;  and  what  cannot  be  conjoined  is  not 
from  the  Divine,  but  from  the  proprium.  That  this  was 
unclean,  thus  evil,  is  evident  in  Moses :  He  that  eateth 
what  is  left  to  the  morning  of  the  third  day,  shall  bear  his 
iniquity  .  .  .  that  soul  shall  be  cut  off  from  his  people  . 
xix.  7,  8).  Again  :  If  any  be  eaten  of  the  flesh  of  the  sacri- 
fice of  thank  offerings  on  the  third  day,  he  that  offereth  it 
shall  not  be  accepted,  nor  shall  it  be  imputed  unto  him  ;  tt 
shall  be  an  abomination,  and  the  soul  which  hath  eaten 
of  it  shall  bear  his  iniquity  (Lev.  vii.  16-18).  The  same 
is  also  evident  from  the  fact  that  what  was  left  of  the 
manna  bred  worms  and  became  putrid  (Exod.  xvi.  20). 

10116.  It  shall  not  be  eaten.    That  this  signifies  it  shall 


No.  I0U8.]     CHAPTER    XXIX.  VER.    I9-35.  1 63 

not  be  appropriated,  is  evident  from  the  signification  of 
eating,  as  appropriating  (see  above,  n.  10106). 

ion 7.  Because  it  is  holy.  That  this  signifies  the 
Divine,  to  which  it  shall  not  be  conjoined,  because  hence 
would  come  profanation,  is  evident  from  the  signification 
of  holy,  as  Divine  (see  above,  n.  loiii)  ;  that  it  is  not 
conjoined  to  this  is  because  by  what  was  left  of  the  flesh 
and  of  the  bread,  is  signified  what  was  not  conjoined  (see 
n.  10114),  thus  also  what  is  not  to  be  conjoined.  That 
this  is  the  proprium  of  man,  which  is  nothing  but  evil, 
may  be  seen  above  (n.  10115),  and  to  conjoin  the  Divine 
with  the  proprium  of  man,  thus  with  evil,  is  to  profane  it 
(n.  6848,  9298).  Hence  it  is  said  that  whosoever  eateth 
of  what  is  left  to  the  morning  profanes  the  holy  of  Jehovah, 
and  that  that  soul  shall  be  cut  off  from  his  people  (Lev. 
xix.  7,  8)  ;  and  also  that  the  flesh  of  the  sacrifice  which 
touched  any  unclean  thing  should  be  burnt  with  fire  (Lev, 
vii.  19).  From  this  it  is  now  plain  that  the  profanation  of 
what  is  holy  is  signified  by  eating  the  flesh  and  bread  of 
the  sacrifice  on  the  day  following. 

1 01 18.  And  ihou  shali  do  unto  Aaron  and  to  his  sons 
thus.  That  this  signifies  this  representative  of  the  glorifi- 
cation of  the  Lord,  and  His  influx  into  the  heavens  and 
into  the  church,  is  evident  from  the  representation  of 
Aaron,  as  the  Lord  as  to  Divine  good  (see  n.  9809)  ;  and 
from  the  representation  of  his  sons,  as  the  Lord  as  to  Di- 
vine spiritual  good  (n.  10068)  ;  and  from  the  signification 
of  doing  thus,  that  is,  anointing  them  and  filling  their  hands, 
and  thereby  inaugurating  into  the  priesthood,  as  that  they 
may  represent  the  Lord  as  to  the  glorification  of  His  Hu- 
man, and  influx  thence  into  the  heavens  and  into  the 
church  ;  for  anointing  was  representative  of  the  glorifica- 
tion of  His  Human,  and  the  fiUing  of  the  hand  was  rep- 
resentative of  His  influx  thence  into  the  heavens  and 
the  church.  That  anointing  represented  the  Divine  good 
of  the  Lord  in  His  Divine  Human  may  be  seen  above 


i64 


EXODUS. 


[No.  10 1 1 8. 


(n.  9954),  consequently  glorification,  which  is  the  uniting 
of  the  Divine  Human  with  the  Divine  Itself  which  is  called 
the  Father  (n.  10053)  >  that  the  filling  of  the  hand 
represented  the  Divine  power  of  the  Lord  by  Divine  truth 
in  the  heavens  and  the  church,  and  its  communication  and 
reception  there,  thus  its  influx,  has  also  been  shown 
(n.  10019). 

10119.  According  to  all  that  I  have  commanded  thee. 
That  this  signifies  according  to  the  laws  of  Divine  order 
is  evident  from  the  signification  of  commanding,  when 
spoken  of  Jehovah,  that  is,  the  Lord,  as  according  to  the 
laws  of  the  Divine  order ;  for  whatever  the  Lord  com- 
mands is  according  to  Divine  order,  thus  according  to  its 
laws,  since  Divine  truth  proceeding  from  the  Divine  good 
of  the  Lord  in  the  heavens,  thus  the  Lord  there,  is  order 
itself.  Everything  therefore  which  the  Lord  commands  is 
a  law  of  order.  That  the  laws  of  order  are  Divine  truths 
of  the  Lord,  see  above  (n.  1728,  2258,  2447,  5703,  7995, 
8512,  8700,  8988). 

10120.  Seven  days  shalt  thou  fill  their  hand.  That  this 
signifies  a  representative  of  the  full  power  of  the  Lord  in 
the  heavens  by  influx  from  the  Divine  good  of  the  Divine 
love  of  His  Divine  Human,  is  evident  from  the  signification 
of  seven  days,  as  a  full  state  or  what  is  full  (see  n.  6508, 
9228)  ;  and  from  the  signification  of  filling  the  hand,  as 
representative  of  the  Divine  power  of  the  Lord  in  the 
heavens,  and  their  communication  and  reception  there 
(n.  10019).  And  since  this  is  effected  by  influx  from  the 
Divine  good  of  His  Divine  love,  from  His  Divine  Human, 
therefore  this  also  is  signified. 

10121.  Verses  36-46.  And  a  bullock  of  sin  offering 
thou  shalt  make  every  day  upon  the  propitiations:  and  thou 
shalt  cleanse  it  from  sin  upon  the  altar  in  making  thy  pro- 
pitiation upon  it ;  and  thou  shalt  anoint  it,  to  hallow  it. 
Seven  days  thou  shalt  make  propitiation  upon  the  altar, 
and  shalt  hallow  it,  thai  the  altar  /nay  be  holy  of  holies. 


No.  IOI2I.]     CHAPTER  XXIX.  VER.  36  -  46. 


165 


every  one  that  toucheth  the  altar  shall  be  made  holy.  And 
this  is  what  thou  shall  offer  upon  the  altar;  two  lambs 
sons  of  a  year  day  by  day  continually.  The  one  lamb  thou 
shall  offer  in  the  morning;  and  the  other  lamb  thou  shall 
offer  between  the  evenings :  and  a  tenth  of  fine  flour  min- 
gled with  beaten  oil,  a  fourth  of  a  hin,  atid  a  drink  offering 
of  the  fourth  of  a  hin  of  wine  for  the  first  lamb.  And  the 
second  lamb  thou  shall  offer  between  the  evenings,  according 
to  the  bread  offering  of  the  morning,  and  according  to  the 
drink  offering  thereof  thou  shall  do  thereto,  for  an  odor 
of  rest,  an  offering  made  by  fire  unto  Jehovah.  And  it 
shall  be  a  continual  burnt  offering  to  your  generations  at 
the  door  of  the  tent  of  meeting  before  Jehovah:  where  I  will 
meet  with  you,  to  speak  to  thee  there.  And  there  I  will 
meet  with  the  sons  of  Israel,  attd  it  shall  be  hallowed  in 
My  glory.  And  I  will  hallow  the  tent  of  meeting,  and  the 
altar:  Aaron  also  and  his  sons  will  I  hallow  to  perform 
the  priest's  office  unto  Me.  And  I  will  dwell  in  the  midst 
of  the  sons  of  Israel,  and  will  be  to  them  for  God.  And 
they  shall  know  that  I  am  Jehovah  their  God,  who  have 
brought  them  out  of  the  land  of  Egypt,  that  I  may  dwell  in 
the  midst  of  them :  I  am  Jehovah  their  God.  "And  a 
bullock  of  sin  offering  thou  shalt  make  every  day  upon  the 
propitiations"  signifies  the  continual  removal  of  evils  and  of 
falsities  thence  in  the  natural  man  by  means  of  the  good  of 
innocence  from  the  Lord  ;  "  and  thou  shalt  cleanse  it  from 
sin  upon  the  altar"  signifies  purification  from  evils  in 
heaven  and  in  the  church;  "in  making  thy  propitiation 
upon  it"  signifies  thereby  the  capacity  for  receiving  good 
from  the  Lord;  "and  thou  shalt  anoint  it"  signifies  in- 
auguration to  represent  the  Divine  good  of  love  from  the 
Lord  in  heaven  and  the  church  ;  "  to  hallow  it "  signifies 
thus  the  Lord  there.  "  Seven  days  thou  shalt  make  propiti- 
ation upon  the  altar"  signifies  full  influx  into  heaven  and 
the  church;  "and  shalt  hallow  it"  signifies  to  receive  the 
Lord  ;  "  that  the  altar  may  be  holy  of  holies  "  signifies  the 


f66 


EXODUS. 


[No.  IOI2I. 


celestial  kingdom,  where  the  Lord  is  present  in  the  good 
of  love ;  "  every  one  that  toucheth  the  altar  shall  be  made 
holy"  signifies  every  one  who  receives  the  Divine  of  the 
Lord.  "And  this  is  what  thou  shalt  offer  upon  the  altar  " 
signifies  what  in  general  concerns  the  reception  of  the  Lord 
in  heaven  and  in  the  church;  "two  lambs  sons  of  a  year 
day  by  day  "  signifies  the  good  of  innocence  in  every  state  ; 
"continually"  signifies  in  all  Divine  worship.  "The  one 
lamb  thou  shalt  offer  in  the  morning"  signifies  removal  of 
evils  by  the  good  of  innocence  from  the  Lord  in  a  state  of 
love  and  of  light  thence  in  the  internal  man;  "and  the 
other  lamb  thou  shalt  offer  between  the  evenings"  signifies 
the  like  in  a  state  of  light  and  of  love  in  the  external  man  ; 
"and  a  tenth  of  fine  flour  mingled  with  beaten  oil,  a  fourth 
of  a  hin "  signifies  spiritual  good  from  celestial,  sufficient 
for  conjunction;  "and  a  drink  offering  of  the  fourth  of  a 
hin  of  wine  "  signifies  spiritual  truth  sufficient  for  conjunc- 
tion ;  "for  the  first  lamb"  signifies  this  in  the  internal 
man.  "And  the  second  lamb  thou  shalt  offer  between  the 
evenings  "  signifies  removal  of  evils  by  the  good  of  inno- 
cence from  the  Lord  in  a  state  of  love  and  of  light  thence 
in  the  external  man  ;  "according  to  the  bread  offering  of 
the  morning,  and  according  to  the  drink  offering  thereof 
thou  shalt  do  thereto"  signifies  spiritual  good  from  the 
celestial  and  the  truth  thereof  sufficient  for  conjunction ; 
"for  an  odor  of  rest"  signifies  perception  of  peace;  "an 
offering  made  by  fire  unto  Jehovah "  signifies  from  the 
Divine  love  of  the  Lord.  "And  it  shall  be  a  continual 
burnt  offering"  signifies  all  Divine  worship  in  general;  "to 
your  generations "  signifies  perpetually  in  the  church  ;  "at 
the  door  of  the  tent  of  meeting"  signifies  the  conjunction  of 
good  and  truth  ;  "  before  Jehovah  "  signifies  from  the  Lord  ; 
"where  I  will  meet  with  you,  to  speak  to  thee  there"  sig- 
nifies His  presence  and  influx.  "And  there  I  will  meet 
with  the  sons  of  Israel"  signifies  the  presence  of  the  T.nrd 
in  the  church;  "and  it  shall  be  hallowed  in  My  glory" 


No.  I0I22.]      CHAPTER  XXIX.  VER.   36-46.  l6j 

signifies  reception  of  Divine  truth  from  the  Lord.  "And 
I  will  hallow  the  tent  of  meeting"  signifies  reception  of  the 
Lord  in  the  lower  heavens;  "and  the  altar"  signifies  re- 
ception of  the  Divine  from  the  Lord  in  the  higher  heavens  ; 
"Aaron  also  and  his  sons  will  I  hallow  to  perform  the 
priest's  office  unto  Me"  signifies  a  representative  of  the 
Lord  in  both  as  to  the  work  of  salvation.  "And  I  will  dwell 
in  the  midst  of  the  sons  of  Israel"  signifies  the  presence  of 
the  Lord  and  His  influx  by  good  in  heaven  and  the  church  ; 
"and  will  be  to  them  for  God"  signifies  the  presence  of 
the  Lord  and  His  influx  into  truth  in  the  church.  "And 
they  shall  know  that  I  am  Jehovah  their  God"  signifies 
perception  that  from  the  Lord  is  all  good  and  all  truth  ; 
"who  have  brought  them  out  of  the  land  of  Egypt"  signi- 
fies salvation  from  hell  by  the  Lord ;  "  that  I  may  dwell  in 
the  midst  of  them  "  signifies  the  Divine  of  the  Lord,  that  it 
is  the  all  in  all  of  heaven  and  the  church  ;  "  I  am  Jehovah 
their  God"  signifies  from  which  is  all  the  good  of  love  and 
the  truth  of  faith. 

10122.  And  a  bullock  of  sin  offering  thou  shalt  make 
every  day  upon  the  propitiations.  That  this  signifies  the 
continual  removal  of  evils  and  falsities  thence  in  the  nat- 
ural man  by  means  of  the  good  of  innocence  from  the 
Lord,  is  evident  from  the  signification  of  a  bullock,  as  the 
good  of  innocence  in  the  natural  man  (see  n.  9391,  9990)  ; 
and  from  the  signification  of  sin  offering,  as  purification 
from  evils  and  falsities  thence ;  for  by  sin  offering  is  meant 
sacrifice  for  sin  (n.  10039),  by  sacrifice  for  sin  is  sig- 
nified purification  from  evils  and  falsities  (n.  9938,  9990, 
10022,  10053).  It  is  called  the  removal  of  evils  and  falsi- 
ties thence  for  the  reason  that  the  evils  and  falsities  per- 
taining to  man  are  not  cast  out,  but  only  removed  —  see 
what  is  cited  above  (n.  10057).  The  signification  is  fur- 
ther evident  from  that  of  every  day,  as  continually  ;  and 
from  the  signification  of  propitiations,  as  the  reception  of 
the  good  of  love  and  of  faith  from  the  Lord  after  the 


EXODUS. 


[No.  I0I22. 


2  removal  of  evils  and  falsities  thence  (n.  9506).  It  is  said 
the  removal  of  evils  and  falsities  thence,  because  all  falsities 
are  from  evil,  and  therefore  so  far  as  evil  is  removed, 
falsities  are  removed.  The  case  is  this :  all  things  in 
heaven  have  reference  to  good  and  to  truth  therefrom, 
but  all  things  in  hell  have  reference  to  evil  and  falsity 
therefrom ;  hence  likewise  in  man,  all  things  with  him 
which  are  from  heaven  have  reference  to  good  and  truth, 
but  all  things  with  him  which  are  from  hell  have  reference 
to  evil  and  falsity.  Or,  what  is  the  same,  all  things  with 
man  which  are  from  the  Lord  have  reference  to  what  is 
good  and  true,  but  all  things  which  are  from  man  himself 
have  reference  to  evil  and  falsity.  Now  since  these  are 
the  things  to  which  all  things  in  the  universe  have  refer- 
ence, and  man  is  a  receptacle  of  them,  therefore  there  are 
two  faculties  with  man  which  receive  them,  one  called  will, 
and  the  other  understanding.  The  will  is  the  receptacle 
of  good  or  evil,  and  the  understanding  is  the  receptacle  of 
truth  or  falsity.  The  will  which  is  from  the  Lord,  which 
is  also  called  the  new  will,  is  the  receptacle  of  good ;  and 
the  understanding  which  is  from  the  Lord,  which  is  also 
called  the  new  understanding,  is  the  receptacle  of  truth. 
But  the  will  which  is  from  the  proprium  of  man,  and  is 
also  called  the  old  will,  is  the  receptacle  of  evil,  and  the 
understanding  which  is  from  the  proprium  of  man,  and  is 
also  called  the  old  understanding,  is  the  receptacle  of 
falsity.  Into  this  latter  understanding  and  will  man  is  born 
from  his  parents  ;  but  into  the  former  understanding  and 
will  man  is  born  from  the  Lord,  as  comes  about  when  he  is 
being  regenerated.    For  when  man  is  being  regenerated, 

3  he  is  conceived  and  born  anew.  Man  is  so  created  that 
the  will  and  the  understanding  make  one,  so  that  those 
two  together  constitute  one  man ;  for  understanding  is 
given  to  man  that  he  may  understand  truth,  but  to  the 
end  that  it  may  be  implanted  in  the  will  and  become  good, 
and  so  far  as  it  becomes  of  the  will,  so  far  it  is  in  the  man. 


No.  IOI23]      CHAPTER  XXIX.   VER.  36-46. 


169 


The  will  is  the  inmost  of  man  and  is  the  esse  of  his  life, 
but  the  understanding  is  the  exterior  and  exists  from  the 
will ;  for  what  a  man  wills,  this  he  loves,  and  what  he 
loves,  this  he  feels  enjoyable,  and  therefore  calls  good  ; 
while  the  understanding  favors  it  and  confirms  it  by  reasons, 
and  calls  these  truths.  Hence  the  will  and  the  understand- 
ing make  one  in  reality,  but  it  appears  otherwise,  as  when 
man  understands  what  is  true,  and  yet  wills  what  is  evil. 
Nevertheless,  when  left  to  himself  and  thinking  from  him- 
self, he  understands  altogether  as  he  wills,  that  is,  as  he 
loves.  That  a  man  who  wills  what  is  evil  can  still  speak  4 
what  is  true,  and  also  do  what  is  good,  is  from  hypocrisy, 
which  truth  and  good  serve  as  means.  Such  a  man,  if 
those  means  are  taken  away  from  him  and  he  is  left  in 
freedom,  rushes  into  evils  according  to  the  lust  of  his  will, 
and  favors  them  by  his  intellectual  faculty.  This  is  espe- 
cially manifest  from  such  persons  in  the  other  life,  where 
every  one  comes  into  a  state  similar  to  that  of  his  will ; 
and  then  they  who  have  not  received  a  new  will  from  the 
Lord  rush  into  evils  of  every  kind  and  think  such  things 
as  favor  evils,  however  in  the  world  they  have  spoken  and 
acted  altogether  otherwise.  For  the  law  of  Divine  order 
is,  that  the  will  and  the  understanding  should  make  one 
mind,  thus  one  man ;  consequently  that  the  whole  man 
should  be  either  in  heaven  or  in  hell,  and  not  hang  be- 
tween the  two,  that  is,  with  the  eye  look  to  what  is  of 
heaven,  and  with  the  heart  to  what  is  of  hell.  By  the 
heart  is  meant  the  will,  and  by  the  eye  the  understanding. 

loi  23.  And  thou  shali  cleanse  it  from  sin  upon  the  altar. 
That  this  signifies  purification  from  evils  in  heaven  and  in 
the  church,  is  evident  from  the  signification  of  cleansing,  as 
purifying,  and  from  the  signification  of  sin,  as  evil,  for  all  evil 
from  man  is  called  sin  ;  and  from  the  signification  of  the 
altar,  as  representative  of  the  Lord  as  to  Divine  good 
and  the  worship  of  Him  (see  n.  9714,  9964),  here  as  to 
Divine  good  in  heaven  and  in  the  church.    Since  the  sub- 


EXODUS. 


[No.  10123. 


ject  is  still  the  influx,  presence,  and  reception  of  the  Lord 
there,  by  the  altar  is  also  signified  heaven  and  the  church 
as  to  reception  of  Divine  good  from  the  Lord  there ;  for 
it  is  the  Divine  of  the  Lord  which  makes  heaven  and  the 
church,  since  the  Lord  dwells  there  in  His  own,  and  not 
in  the  proprium  of  man.  Consequently,  by  the  altar  is 
likewise  signified  the  man  himself  in  whom  is  heaven,  or  in 
whom  is  the  church,  thus  in  whom  is  the  Lord  ;  and  ab- 
stractly from  person  the  altar  is  the  good  itself  which  is 
from  the  Lord  with  the  angels  of  heaven  and  with  the  men 

*  of  the  church.  In  these  senses  the  altar  is  spoken  of  in 
the  Apocalypse  :  And  there  was  given  to  me  a  reed  like 
unto  a  staff ;  and  the  angel  stood,  saying  .  .  .  Measure  the 
temple  of  God,  and  the  altar,  and  them  that  worship  in  it 
(xi.  i).  In  this  passage  the  temple  of  God  and  the  altar 
are  heaven  and  the  church,  the  temple  is  the  spiritual 
church,  and  the  altar  is  the  celestial  church ;  to  measure 
is  to  learn  the  quantity  and  quality  of  truth  and  good, 
therefore  it  is  not  only  said,  Measure  the  temple  and  the 
altar,  but  also  those  who  worship  in  it.  That  the  temple 
is  the  spiritual  church  may  be  seen  above  (n.  3720)  ;  and 
that  to  measure  is  to  learn  the  state  of  a  thing  as  to  truth 

3  and  good  (n.  9603).  Again  :  And  I  heard  another  angel 
out  of  the  altar  saying.  Yea,  Lord  God  Ahnighty,  true  and 
Just  are  Thy  judgments  (xvi.  7).  Out  of  the  altar  is  from 
the  inmost  heaven,  where  celestial  good  reigns :  celestial 
good  is  the  good  of  love  to  the  Lord.  And  in  Jeremiah  : 
The  Lord  hath  cast  off  His  altar.  He  hath  abhorred  His 
sanctuary  (Lam.  ii.  7) — where  to  cast  off  the  altar  and 
the  sanctuary  is  everything  of  the  church,  the  altar  being 
everything  as  to  good,  and  the  sanctuary  everything  as  to 
truth. 

10124.  Ln  making  thy  propitiation  upon  it.  That  this 
signifies  thereby  the  capacity  for  receiving  good  from  the 
Lord,  is  evident  from  the  signification  of  making  propitia- 
tion upon  the  altar,  as  after  the  removal  of  evils  and  their 


No.  10124.]     CHAPTER  XXIX.  VER.   36  -  46.  I7.I 

falsities  the  implanting  of  good  from  the  Lord,  and  its  re- 
ception by  the  man  of  the  church  and  the  angel  of  heaven 
(see  n.  9506)  ;  for  by  the  altar — as  was  shown  just  above 
(n.  10123)  — is  signified  heaven  and  the  church  as  to  the 
reception  of  good  from  the  Lord.  Since  by  the  altar  is 
signified  heaven  and  the  church  where  celestial  good 
reigns,  which  is  the  good  of  love  from  the  Lord  to  the 
Lord,  it  must  be  briefly  told  how  it  is  with  the  reception 
of  good  in  the  celestial  kingdom.  That  heaven  is  distin- 
guished into  two  kingdoms,  one  of  which  is  called  the 
celestial  and  the  other  the  spiritual  kingdom,  has  been 
frequently  said  above.  In  each  kingdom  good  is  implanted 
by  means  of  truth,  but  with  those  who  are  in  the  spiritual 
kingdom  good  is  implanted  by  truth  in  the  intellectual 
part,  whereas  with  those  who  are  in  the  celestial  kingdom 
good  is  implanted  by  means  of  truth  in  the  voluntary  part. 
The  implanting  of  good  by  truth  with  those  who  are  in  the 
spiritual  kingdom  is  effected  differently  than  with  those 
who  are  in  the  celestial  kingdom.  With  those  who  are  in 
the  spiritual  kingdom  truth  is  implanted  in  the  external  or 
natural  man,  and  there  first  becomes  knowledge,  and  so 
far  as  man  is  affected  by  it  and  forms  his  life  according  to 
it,  it  is  called  forth  into  the  intellectual  and  becomes  faith 
and  at  the  same  time  charity  toward  the  neighbor.  This 
charity  constitutes  his  new  voluntary,  and  this  faith  his  new 
intellectual,  and  both  his  conscience.  But  with  those  who 
are  in  the  celestial  kingdom  truth  does  not  become  knowl- 
edge, nor  faith,  nor  conscience ;  but  it  becomes  reception 
in  the  good  of  love ;  and  so  far  as  the  life  is  formed  ac- 
cording to  it,  it  becomes  perception,  which  grows  and  is 
perfected  with  them  according  to  love,  and  this  day  by 
day  while  they  are  ignorant  of  it,  almost  as  with  infants. 
It  is  brought  about  while  they  are  ignorant  of  it  because  it 
does  not  remain  as  knowledge  in  their  memory,  neither 
does  it  tarry  as  something  intellectual  in  the  thought,  but 
it  passes  directly  into  the  voluntary  and  becomes  of  the 


172 


EXODUS. 


[No.  10124. 


life.  Such  persons  therefore  do  not  see  truth,  but  perceive 
it ;  and  they  perceive  it  in  such  degree  and  quality  as  is 
in  agreement  with  the  good  of  love  from  the  Lord  to  the 
Lord  in  which  they  are ;  hence  there  is  much  difference  in 
the  degree  and  quality  of  their  perception.  And  because 
they  perceive  truth  from  good,  they  in  no  wise  confirm  it 
by  reasons,  but  when  truths  are  in  question,  they  say  only, 
3  Yea,  yea,  or  Nay,  nay.  These  are  they  who  are  meant  by 
the  Lord  in  Matthew:  Let  your  speech  be.  Yea,  yea.  Nay, 
nay  :  whatsoever  is  more  than  these  is  of  evil  (v.  37).  To 
reason  about  truth  whether  it  be  so  is  not  from  good,  since 
in  such  case  truth  is  not  perceived,  but  only  believed  from 
authority,  and  thence  from  confirmation  by  one's  self. 
What  a  man  believes  from  authority  is  of  others  in  himself, 
and  not  his  own  ;  and  what  is  only  so  believed  from  con- 
firmation appears  after  confirmation  as  truth,  though  it 
should  be  false  —  as  may  be  very  evident  from  the  faith  of 
every  sort  of  religion,  and  from  the  variety  in  the  whole 
globe.  From  this  may  be  seen  plainly  the  difference  and 
its  quality  between  those  who  are  in  the  celestial  kingdom 
of  the  Lord  and  those  who  are  in  His  spiritual  kingdom. 
The  cause  of  the  difference  is  that  the  former  turn  the 
truths  of  the  church  immediately  into  goods  by  life,  but 
the  latter  abide  in  truths  and  prefer  faith  to  life.  They 
who  turn  the  truths  of  the  church  immediately  into  goods 
by  life,  thus  who  are  of  the  celestial  kingdom,  are  described 
by  the  Lord  in  Mark  (iv.  26-29),  and  elsewhere.  Con- 
cerning the  difference  between  the  celestial  kingdom  and 
the  spiritual  kingdom,  see  what  is  cited  above  (n.  9277). 

10125.  And  thou  shalt  anoint  it.  That  this  signifies 
inauguration  to  represent  the  Divine  good  of  love  from  the 
Lord  in  heaven  and  the  church,  is  evident  from  the  signifi- 
cation of  anointing,  as  inauguration  to  represent  the  Lord 
as  to  the  Divine  good  of  the  Divine  love  from  His  Divine 
Human  (see  n.  9474,  9954,  10019)  ;  in  this  case  from  the 
Lord  in  heaven  and  in  the  church,  for  the  subject  is  His 


No.  IOI2S.]      CHAPTER   XXIX.   VER.   36-46.  I73 


influx  and  reception  there.  Whatever  represents  the  Lord 
represents  Him  also  in  the  men  of  the  church  and  in  the 
angels  of  heaven,  thus  heaven  and  the  church,  since  the 
men  in  whom  the  church  is  constitute  the  church  in 
general,  and  the  angels  in  whom  heaven  is  constitute 
heaven  in  general.  But  still  the  men  viewed  in  themselves 
do  not  constitute  the  church,  but  the  Lord  in  them  ;  and 
so  neither  do  the  angels  viewed  in  themselves  constitute 
heaven,  but  the  Lord  in  them.  For  the  Lord  does  not 
dwell  in  anything  of  the  man's  and  angel's  own ;  but  in  His 
own  with  them ;  hence  it  is  that  when  the  church  and 
heaven  is  spoken  of,  the  Divine  of  the  Lord  is  meant  with 
those  who  are  there,  from  which  it  is  plain  how  it  ought  to 
be  apprehended  that  the  Lord  is  the  all  in  all  of  heaven 
and  the  church,  and  that  the  Lord  Himself  is  heaven  and 
the  church.  This  is  also  manifest  from  the  doctrine  known 
and  received  in  the  Christian  world,  that  all  the  good  of 
faith  and  of  love  is  from  God,  and  nothing  from  man,  and 
that  whatever  is  from  man  as  from  himself,  is  not  good. 
Hence  also  no  one  has  merit  nor  justice  from  anything 
of  his  own.  This  is  said  in  order  that  it  may  be  known  2 
what  the  Lord  is  in  heaven  and  in  the  church,  thus  what 
heaven  and  the  church  are ;  and  hence  what  representative 
of  Him  is  meant  by  the  altar  and  its  anointing,  here  de- 
scribed. All  things  were  anointed  which  were  to  represent 
the  Lord  and  the  Divine  things  which  are  from  the  Lord, 
as  the  altar,  the  tent  of  meeting,  the  tables  which  were 
therein,  the  candlestick,  the  ark,  Aaron  himself,  his  sons, 
and  their  garments;  and  when  these  were  anointed,  they 
were  called  holy.  Not  that  the  oil  induced  any  holiness, 
but  because  they  thus  represented  Divine  things  from  the 
Lord,  which  alone  are  holy.  Oil  was  applied  to  that  use 
because  oil  signified  the  good  of  love,  and  the  Divine  good 
of  the  Divine  love  is  the  Divine  Itself,  for  it  is  the  Esse 
itself  of  all  things ;  and  thus  to  represent  it  inauguration 
was  effected  by  oil.    The  Divine  Itself  which  is  the  Esse 


174 


EXODUS. 


[No.  10125, 


of  all  things  was  in  the  Lord  alone,  for  He  was  conceived 
of  Jehovah ;  and  every  man  has  from  his  father  the  esse 
of  his  life,  which  is  called  his  soul.  Hence  it  is  evident 
that  the  Divine  good  of  the  Divine  love  was  in  the  Human 
of  the  Lord,  as  the  soul  of  a  father  in  a  son.  And  because 
with  man  nothing  lives  but  his  soul,  for  the  body  without 
the  soul  does  not  live,  and  because  everything  of  the  body 
is  produced  from  the  soul,  thus  to  the  image  of  it,  in  order 
that  the  soul  may  be  in  adequate  condition  and  adapted  to 
functions  in  the  ultimates  of  order,  which  are  in  the  world, 
it  hence  follows  that  the  Esse  itself  in  the  Human  of  the 
Lord  was  Jehovah,  which  is  the  Divine  good  of  the  Divine 
love.  And  what  is  the  Esse  of  life,  this  makes  everything 
which  thence  exists  after  its  own  likeness ;  and  so  the 
Lord,  from  the  Divine  Itself  which  was  in  Him,  thus  which 
was  His,  made  also  His  Human  the  Divine  good  of  the 
3  Divine  love.  In  the  Athanasian  creed  also,  which  con- 
tains the  faith  received  throughout  the  Christian  world,  it 
is  said,  "As  the  body  and  the  soul  is  one  man,  so  the 
Divine  and  the  Human  in  the  Lord  is  one  Christ."  He 
therefore  who  is  acquainted  with  the  union  of  the  soul  in 
the  body,  and  the  image  of  the  former  in  the  latter,  may  in 
some  measure  know  the  union  of  the  Divine  and  the  Hu- 
man in  the  Lord,  and  the  image  of  the  one  in  the  other ; 
and  hence  might  know  that  the  Divine  which  is  called  the 
Father,  and  the  Human  which  is  called  the  Son,  were  one, 
and  the  one  in  the  other,  that  is,  the  Father  in  Him  and 
He  in  the  Father  —  according  to  the  Lord's  words  in  John 
(x.  30;  xiv.  10,  11).  But  because  at  this  day  it  is  not 
known  what  the  soul  is,  and  scarce  known  that  it  is  from 
the  father,  and  that  the  body  is  its  image,  and  that  the  two 
are  one  as  prior  and  posterior,  or  as  esse  and  what  thence 
exists,  therefore  man  has  separated  the  Divine  from  the 
Human  in  the  Lord,  and  has  distinguished  them  into  two 
natures,  and  thence  has  conceived  no  other  idea  of  the 
Human  of  the  Lord  than  as  of  the  human  of  a  man ;  when 


No.  IOI26.]      CHAPTER  XXIX.   VER.  36-46. 


yet  the  soul  of  a  man  from  his  father  is  finite,  and  has  evil 
in  it  from  inheritance,  whereas  the  soul  of  the  Lord,  being 
from  Jehovah,  was  infinite,  and  was  nothing  else  than  the 
Divine  good  of  the  Divine  love,  and  hence  His  Human 
after  the  glorification  was  not  as  the  human  of  a  man. 
For  this  reason  the  Lord  took  up  into  heaven  all  His  4 
Human  glorified,  that  is,  made  Divine  from  Himself,  and 
left  nothing  of  it  in  the  sepulchre,  otherwise  than  is  the 
case  with  man.  That  the  Lord  glorified  His  body  itself 
even  to  its  ultimates  which  are  the  bones  and  the  flesh,  the 
Lord  also  manifested  to  His  disciples,  in  saying :  Behold 
My  hands  and  My  feet  that  it  is  I  Myself.  Handle  Me 
and  see,  for  a  spirit  hath  not  flesh  and  bo7ies  as  ye  see  Me 
have  (Luke  xxiv.  39)  ;  and  still  He  entered  through  doors 
that  were  shut,  and  after  He  had  manifested  Himself  be- 
came again  invisible  (John  xx.  19  :  Luke  xxiv.  31).  These 
things  have  been  said  that  it  may  be  known  that  the  Lord 
alone  as  to  His  Human  was  the  Anointed  of  Jehovah  ;  not 
indeed  anointed  with  oil,  but  with  the  Divine  good  itself 
of  the  Divine  love,  which  is  signified  by  oil,  and  which  was 
represented  by  anointing  (n.  9954). 

10126.  To  hallow  it.  That  this  signifies  thus  the  Lord 
there  is  evident  from  the  signification  of  hallowing,  as 
representing  the  Lord  and  the  holy  things  which  are  from 
Him,  thus  His  presence  in  heaven  and  in  the  church  (see 
above,  n.  loiii).  What  is  represented  is  signified  in  the 
internal  sense.  The  Word  in  the  letter  consists  of  repre- 
sentatives of  celestial  and  spiritual  things,  which  are  of 
heaven  and  the  church,  and  therefore  in  the  internal  sense 
those  are  signified.  Hence  the  Word  of  the  Lord  may  be 
called  as  it  were  heaven  in  outmosts,  for  in  the  outmosts 
of  heaven  all  things  which  are  seen  and  heard  are  repre- 
sentatives of  such  things  as  angels  in  the  higher  heavens 
are  speaking  and  thinking,  all  which  have  reference  to  the 
truths  of  faith  and  to  the  goods  of  love.  That  in  the  out- 
mosts of  heaven  such  things  are  representative,  is  because 


176 


EXODUS. 


[No.  10126. 


they  who  are  in  the  outmosts  of  heaven  do  not  apprehend 
the  interior  things  of  angelic  wisdom,  but  only  such  things 
as  represent  them.  It  is  also  according  to  Divine  order  that 
when  higher  things  flow  down  into  lower,  they  are  turned 
into  such  as  are  similar,  and  are  thus  presented  before  the 
external  sense,  in  this  way  accommodated  to  the  appre- 
hension of  every  one.  Thus  it  is  that  the  Word  in  outmosts, 
that  is,  in  the  sense  of  the  letter,  is  representative,  and 
hence  significative  of  celestial  and  spiritual  things  which 
are  in  the  higher  heavens,  and  hereby  presented  in  form 
accommodated  to  the  apprehension  of  men.  Thus  in  this 
sense  it  serves  the  heavens  for  a  basis  and  foundation. 

10127.  Seven  days  thou  shalt  7nake  propiiiation  upon 
the  altar.  That  this  signifies  full  influx  into  heaven  and 
the  church  is  evident  from  the  signification  of  seven  days, 
as  what  is  full  —  of  which  in  what  follows  ;  from  the  signifi- 
cation of  making  propitiation,  as  purifying  from  evils  and 
falsities  thence  —  of  which  also  below;  and  from  the  sig- 
nification of  the  altar,  as  a  representative  of  the  Divine 
Human  of  the  Lord  as  to  Divine  good  (n.  9388,  9389, 
9714,  9964),  here  in  heaven  and  in  the  church  (n.  10123). 
The  sacrifice  of  the  bullock  for  propitiating  and  hallowing 
the  altar  was  to  be  offered  seven  days,  because  seven  days 
signified  an  entire  period  from  beginning  to  end,  greater 
or  less,  the  same  as  a  week  ;  hence  also  seven  days  signify 
what  is  full.  The  number  three  likewise  signifies  an  entire 
period  from  beginning  to  end,  and  hence  also  what  is  full ; 
but  with  this  diff"erence,  that  seven  is  said  of  anything  holy, 
2  but  three  of  anything  whatever.  It  is  to  be  known  that  all 
numbers  in  the  Word  signify  things,  which  is  very  well 
known  in  the  other  life,  where  at  times  papers  are  let  down 
from  heaven  to  the  spirits  beneath  full  of  numbers,  and 
such  spirits  as  receive  influx  from  the  Lord  know  from  the 
numbers  the  things  signified  in  continuous  series,  as  if 
written  with  letters.  Such  papers  it  has  also  been  given  to 
rae  sometimes  to  see ;  and  it  was  said  likewise  that  some 


No.  IOI28.]     CHAPTER    XXIX.   VER.  36-46. 


177 


of  the  most  ancient  people,  who  as  to  their  interiors  were 
in  consort  with  the  angels,  enfolded  and  stored  up  in  num- 
bers as  a  memorial  for  themselves,  things  of  their  church, 
and  heavenly  arcana.  Hence  it  may  be  evident  that  all 
numbers  in  the  Word  are  significative  of  things,  for  in  the 
Word  there  is  not  the  smallest  expression  which  is  not 
significant,  since  it  was  written  not  only  for  men,  but  also 
at  the  same  time  for  angels  in  heaven ;  thereby  the  Word 
is  Divine  as  it  passes  through  all  the  heavens.  That  all  3 
numbers  in  the  Word  signify  things,  may  be  seen  above 
(n-  575.  1963.  1988,  2075,  2252,  3252,  4364,  4495,  4670, 
5265,  6175,  9659)  ;  also  that  seven  in  the  Word  involves 
what  is  holy  (n.  395,  433,  716,  881,  5265,  5268),  and  an 
entire  period  from  beginning  to  end,  thus  a  full  state 
(n.  6508,  9228)  ;  and  that  a  week  has  a  similar  meaning 
(n.  2044,  3845),  and  also  the  number  three  (n.  2788, 
4495.  4901.  5123,  5159.  7715,  9198,  9488,  9489,9825). 
As  to  propitiating,  this  signifies  purification  from  evils  and  4 
their  falsities,  or  what  is  the  same,  their  removal ;  and 
since  propitiating  and  expiating  have  this  signification, 
they  also  involve  the  implanting  of  good  and  truth,  and 
the  conjunction  of  both  by  the  Lord.  That  these  are  in- 
volved is  because  so  far  as  man  is  purified  from  evils  and 
falsities,  so  far  good  and  truth  are  implanted  and  conjoined 
by  the  Lord.  Wherefore  the  one  being  given,  the  other 
also  is  given,  for  the  Lord  is  present  with  every  man  with 
the  good  of  love,  because  He  loves  all,  and  from  love 
wishes  to  conjoin  them  to  Himself,  which  is  effected  by 
the  good  of  love  and  the  truth  of  faith  ;  but  evils  and  their 
falsities  which  man  appropriates  to  himself  by  a  life  of  evil, 
oppose  and  hinder  influx ;  from  this  it  is  plain  what  is 
meant  by  propitiation  and  expiation  (see  also  n.  9506). 

10128.  And  shalt  hallow  it.  That  this  signifies  to  re- 
ceive the  Lord,  is  evident  from  the  signification  of  being 
hallowed,  as  reception  of  the  Lord.  That  being  hallowed 
is  reception  of  the  Lord,  is  because  the  Lord  alone  is  holy, 


178 


EXODUS. 


[No.  1012S. 


and  hence  whatever  proceeds  from  the  Lord  is  holy ; 
therefore  so  far  as  man  receives  good,  and  with  good  truth 
from  the  Lord,  which  are  holy,  so  far  he  receives  the  Lord  ; 
since  whether  we  speak  of  receiving  good  and  truth  from 
the  Lord,  or  receiving  the  Lord,  it  is  the  same.  For  good 
and  truth  are  of  the  Lord,  because  from  Him,  thus  they  are 
the  Lord  in  heaven  and  the  church.  That  the  Lord  alone 
is  holy,  and  that  all  the  holy  proceeds  from  Him,  and 
hence  that  to  receive  Him  is  to  be  hallowed,  may  be  seen 
above  (n.  9229,  9479,  9680,  9818,  9820,  9956,  9988, 
10069).  That  to  be  hallowed  is  reception  of  the  Lord, 
is  also  plain  from  this,  that  it  is  said,  thou  shalt  make 
propitiation  and  hallow  ;  for  by  making  propitiation  or  expi- 
ating is  signified  purification  from  evils  and  falsities  thence, 
and  at  the  same  time  the  implanting  of  truth  and  good 
from  the  Lord  (n.  10127).  Implanting  of  truth  and  good 
from  the  Lord  is  the  reception  of  Him,  thus  being  hal- 
lowed—  as  above  in  this  chapter:  They  shall  eat  those 
things  wherein  expiation  was  made,  to  fill  their  hand,  to 
hallow  them  (verse  33) — where  by  expiation  is  signified 
purification  from  evils  and  their  falsities  (n.  9506,  10109)  » 
by  filling  the  hand  is  signified  implanting  good  and  truth, 
and  conjoining  them  (n.  10076)  ;  thus  by  being  hallowed 
is  signified  receiving  good  and  truth  from  the  Lord  (see 
n.  loiii). 

10129.  That  the  altar  may  be  holy  of  holies.  That  this 
signifies  the  celestial  kingdom,  where  the  Lord  is  present  in 
the  good  of  love,  is  evident  from  the  signification  of  the 
altar,  as  a  representative  of  the  Lord  as  to  Divine  good 
(see  n.  9388,  9389,  9714,  9964),  here  as  to  Divine  good 
in  heaven  and  the  church  (n.  10123)  ;  and  from  the  sig- 
nification of  holy  of  holies,  as  celestial  good,  or  the  good 
of  love  from  the  Lord.  That  it  is  the  celestial  kingdom 
which  is  here  signified  by  the  altar,  and  the  good  in  that 
kingdom  which  is  signified  by  holy  of  holies,  is  because  in 
that  kingdom  is  received  the  good  of  love  from  the  Lord 


No.  10129.]      CHAPTER    XXIX.   VER.  36-46. 


179 


to  the  Lord,  which  is  celestial  good.  For  there  are  two 
kingdoms  into  which  the  heavens  are  distinguished,  the 
celestial  kingdom  and  the  spiritual  kingdom  ;  in  the  celes- 
tial kingdom  is  received  the  good  of  love  from  the  Lord 
to  the  Lord,  and  in  the  spiritual  is  received  the  good  of 
charity  toward  the  neighbor  from  the  Lord  —  see  what  is 
cited  above  (n.  9277,  9680,  10068).  By  the  altar  is  rep-  a 
resented  the  celestial  kingdom,  or,  what  is  the  same,  the 
Lord  is  represented  where  He  is  present  in  the  good  of 
love ;  and  by  the  tent  of  meeting  without  the  veil  is  repre- 
sented the  spiritual  kingdom,  or,  what  is  the  same,  the 
Lord  is  represented  where  He  is  present  in  the  good  of 
charity  toward  the  neighbor.  The  good  of  the  spiritual 
kingdom  or  spiritual  good  is  called  holy,  but  the  good  of 
the  celestial  kingdom  or  celestial  good  is  called  holy  of 
holies.  Celestial  good,  which  is  the  good  of  love  from  the 
Lord  to  the  Lord,  is  called  holy  of  holies,  because  the 
Lord  by  that  good  flows  in  immediately  into  the  heavens, 
but  by  spiritual  good,  which  is  the  good  of  charity  toward 
the  neighbor.  He  flows  in  mediately  through  celestial  good 
(n.  9473,  9683,  9873,  9992,  10005).  I'  said,  flows  in, 
because  the  Lord  is  above  the  heavens,  and  thence  flows  in 
(n.  10106)  ;  and  still  He  is  present  in  the  heavens.  That  3 
celestial  good,  which  is  the  good  of  love  from  the  Lord  to 
the  Lord,  is  meant  by  holy  of  holies,  is  evident  from  the 
passages  in  the  Word  where  mention  is  made  of  the  holy 
of  holies  —  as  in  Moses  :  The  veil  shall  divide  unto  you 
between  the  holy  and  the  holy  of  holies.  And  thou  shalt 
put  the  mercy-seat  upon  the  ark  of  the  Testimony  in  the  holy 
of  holies  (Exod.  xxvi.  33,  34).  From  this  it  is  plain  that 
that  part  of  the  tent  is  called  holy  which  was  without  the 
veil,  and  that  part  holy  of  holies  which  was  within  the  veil. 
That  the  tent  or  dwelling  without  the  veil  represented  the 
spiritual  kingdom  of  the  Lord  or  the  middle  heaven,  and 
that  the  tent  or  dwelling  within  the  veil  represented  the 
celestial  kingdom  of  the  Lord,  has  been  shown  above 


EXODUS. 


[No.  10129. 


(n.  9457,  9481,  9485,  loooi,  10025)  ;  that  part  of  the  tent 
which  was  within  the  veil  is  called  the  sanctuary  of  holiness 
(Lev.  xvi.  33).  Because  by  the  ark  in  which  was  the 
Testimony  and  upon  which  was  the  mercy-seat,  was  rep- 
resented the  inmost  heaven  where  celestial  good  reigns, 
therefore  the  inmost  part  \_adyium']  of  the  temple,  where 
the  ark  of  the  covenant  was,  is  also  called  the  holy  of 

4  holies  (i  Kings  vi.  16;  viii.  6).  The  bread  and  the 
bread  offering,  because  they  signified  the  good  of  love 
from  the  Lord  to  the  Lord,  which  is  celestial  good,  are 
also  called  holy  of  holies  in  Moses,  where  it  is  said  that 
the  bread  of  Presence  shall  be  eaten  by  Aaron  and  his 
sons  in  the  holy  place,  because  it  is  the  holy  of  holies 
of  offerings  made  by  fire  to  Jehovah  (Lev,  xxiv.  9)  ;  that 
the  bread  of  Presence  signifies  celestial  good,  see  above 
(n.  9545).  Again  :  T/ie  residue  of  the  bread  offering  shall 
be  for  Aaron  and  his  sons,  the  holy  of  holies  of  offerings 
made  by  fire  to  Jehovah  (Lev.  ii.  3,  10).  That  the  bread 
offering,  which  was  unleavened  bread,  the  cakes,  and  the 
unleavened  wafers  tempered  with  oil,  were  celestial  good, 
or  the  good  of  love,  may  be  seen  above  (n.  4581,  9992, 

5  10079).  Again  it  is  said  that  every  bread  offering,  every 
sacrifice  of  sin  and  of  guilt,  which  was  for  Aaron  and  his 
sons,  was  holy  of  holies  to  Jehovah  (Num.  xviii.  9). 
Those  things  were  called  hoi/  of  holies  because  those  sacri- 
fices signified  purification  from  evils,  and  all  purification 
from  evils  is  effected  in  a  state  of  the  good  of  innocence, 
which  good  is  also  celestial  good  ;  wherefore  in  the  sacrifices 
of  sin  and  of  guilt  were  offered  lambs,  rams,  bullocks,  or 
turtle-doves  —  as  is  evident  in  Leviticus  (chap.  iv.  v.)  ;  and 
by  those  animals  that  good  is  signified.  That  it  is  signified 
by  lambs,  see  above  (n.  3994,  3519,  7840),  by  rams  (see 
n.  10042),  and  by  bullocks  (n.  9391)  :  that  it  is  signified  by 
turtle-doves,  is  plain  from  the  passages  in  the  Word  where 
they  are  named.  That  purification  from  evils  and  regener- 
ation is  effected  in  a  state  of  innocence,  see  also  above 


No.  IOI29.]     CHAPTER  XXIX,  VER.   36-46.  l8l 

(n.  10021).  For  this  reason  those  sacrifices  are  also 
called  holy  of  holies  in  Leviticus  (vi,  17;  vii.  6;  x.  17; 
xiv.  13).  That  the  altar  of  burnt  offering  represented  the  6 
Lord  as  to  the  good  of  love  and  its  reception  by  angels 
and  man,  has  been  shown  above,  and  therefore  it  is  thus 
spoken  of  in  Moses  :  Thou  shalt  anoint  .  .  .  the  altar  of 
burnt  offering,  with  all  the  vessels  thereof,  and  the  laver  and 
the  base  thereof.  And  thou  shalt  hallow  them,  thai  they  may 
be  holy  of  holies:  whosoever  toucheth  them  shall  make  himself 
holy  (Exod.  xxx.  29).  The  incense,  a  portion  of  which  7 
was  put  before  the  Testimony  in  the  tent  of  meeting,  is  also 
called  holy  of  holies  (Exod.  xxx.  36),  because  it  signified 
celestial  good  in  outmosts,  and  all  things  which  proceed 
from  that  good  (n.  9475).  And  in  Ezekiel :  This  is  the  law 
of  the  house,  upon  the  top  of  the  mountain  the  whole  border 
thereof  round  about  shall  be  holy  of  holies  (xliii.  12).  The 
house  with  the  border  round  about  it  is  called  holy  of 
holies  because  by  the  house  of  God  is  signified  the  celes- 
tial kingdom,  and  in  the  supreme  sense  the  Lord  as  to  the 
good  of  love  (n.  3720)  ;  hence  also  it  is  said  upon  the  top 
of  the  mountain,  for  by  the  top  or  head  of  the  mountain 
the  same  is  signified  (n.  6435,  9422,  9434).  And  in  8 
Daniel :  Seventy  weeks  are  decreed  upon  My  people  and  the 
holy  city  .  .  .  to  seal  up  the  vision  and  the  prophet,  and  to 
anoint  the  holy  of  holies  (ix.  24)  — speaking  of  the  coming 
of  the  Lord,  Who  alone  is  the  anointed  of  Jehovah  and 
alone  holy,  and  also  as  to  His  Human  is  the  Divine  good 
of  Divine  love,  thus  the  holy  of  holies.  That  the  Lord  as 
to  the  Divine  Human  is  alone  the  anointed  of  Jehovah 
may  be  seen  above  (n.  9954)  ;  and  that  He  alone  is  holy 
(n.  9229)  ;  and  that  He  is  the  Divine  good  of  the  Divine 
love  (as  cited  n.  9199).  That  celestial  good  is  holy  of  9 
hoHes,  but  spiritual  good  is  holy,  is  because  celestial  good  is 
inmost  good,  and  therefore  also  is  the  good  of  the  inmost 
heaven  ;  whereas  spiritual  good  is  good  thence  proceeding, 
and  is  therefore  the  good  of  the  middle  heaven,  which  is  so 


I82 


EXODUS. 


[No.  10 1 29. 


far  good  and  hence  is  so  far  holy  as  it  has  in  it  celestial 
good ;  for  this  latter  flows  into  it  and  conceives  it  and 
begets  it,  as  a  father  his  son.  By  celestial  good  is  meant 
the  good  of  love  from  the  Lord  to  the  Lord,  and  by 
spiritual  good  is  meant  the  good  of  charity  toward  the 
neighbor  from  the  Lord.  The  very  good  of  love  to  the 
Lord  from  tlie  Lord  is  holy  of  holies,  because  the  Lord 
conjoins  Himself  by  it  immediately ;  but  the  good  of 
charity  toward  the  neighbor  is  holy,  because  the  Lord  con- 
joins Himself  by  it  mediately  and  only  also  so  far  as  it  has 
10  in  it  the  good  of  love  from  the  Lord.  The  good  of  love  to 
the  Lord  from  the  Lord  is  in  all  the  good  of  charity  which 
is  genuine,  and  likewise  in  all  the  good  of  faith  which  is 
genuine,  inasmuch  as  it  flows  in  from  the  Lord ;  for  no 
one  can  love  the  neighbor  and  from  love  do  good  to  him 
from  himself,  but  from  the  Lord,  and  no  one  can  believe 
in  God  from  himself,  but  from  the  Lord.  Therefore  when 
the  Lord  is  acknowledged  and  the  neighbor  is  loved,  then 
the  Lord  is  in  the  love  toward  the  neighbor,  however  little 
the  man  may  know  it.  This  also  is  meant  by  the  words  of 
the  Lord  in  Matthew  :  the  just  answered.  Lord,  when 
saw  we  Thee  a  hungered,  and  fed  Thee?  or  thirsting  and 
gave  Thee  drink?  .  .  .  when  saw  we  Thee  sick,  or  in 
prison,  and  came  unto  Thee  ?  And  the  King  shall  say  unto 
ihem.  Verily  I  say  unto  you.  Inasmuch  as  ye  did  it  unto 
one  of  the  least  of  these  My  brethren,  ye  did  it  unto  Me 
(xxv.  37-40).  From  this  it  is  plain  that  the  Lord  is  in 
the  good  of  charity  and  is  that  good,  even  though  they 
who  are  in  that  good  are  ignorant  of  it.  By  brethren  in 
the  proximate  sense  are  meant  those  who  are  in  the  good 
of  charity,  and  in  a  sense  abstracted  from  person  the  breth- 
ren of  the  Lord  are  the  goods  themselves  of  charity  (see 
n-  5063-5071). 

I  o  1 30.  Every  one  that  toucheth  the  altar  shall  be  made 
holy.  That  this  signifies  every  one  who  receives  the  Di- 
vine of  the  Lord,  is  evident  from  the  signification  of 


No.  IOI30.]     CHAPTER  XXIX.   VER.  36-46. 


touching,  as  communication,  transference,  and  reception  — 
of  which  in  what  follows ;  and  from  the  signification  of 
the  altar,  as  a  representative  of  the  Lord  as  to  the  good 
of  love,  here  in  heaven  and  in  the  church  —  see  above 
(n.  10129)  ;  and  from  the  signification  of  being  made 
holy,  as  receiving  the  Divine  of  the  Lord  —  see  also  above 
(n.  10128).  That  touching  is  communication,  transfer- 
ence, and  reception,  is  because  the  interiors  of  man  go 
forth  by  externals,  expecially  by  touch,  and  thereby  com- 
municate and  transfer  themselves  to  another,  and  so  far  as 
the  will  of  the  other  is  in  agreement  and  makes  one,  they 
are  received.  Whether  we  speak  of  the  will  or  of  the  love, 
it  is  the  same,  for  what  is  of  the  love  of  man  is  also  of  his 
will ;  from  this  also  it  follows  that  the  interiors  of  man, 
which  are  of  his  love  and  the  thought  thence,  put  them- 
selves forth  by  touch,  and  thus  communicate  and  transfer 
themselves  to  another ;  and  so  far  as  the  other  loves  the 
person,  or  the  things  which  the  person  speaks  or  acts,  so 
far  they  are  received.  This  especially  manifests  itself  in  2 
the  other  life,  for  all  in  that  life  act  from  the  heart,  that 
is,  from  the  will  or  love ;  and  it  is  not  allowed  to  act  from 
gestures  apart  from  the  will  and  love,  nor  to  speak  from 
the  mouth  with  dissimulation,  that  is,  separately  from  the 
thought  of  the  heart.  It  is  there  manifest  how  the  inte- 
riors communicate  and  transfer  themselves  to  another  by 
touch ;  and  how  another  receives  them  according  to  his 
love.  The  will  or  love  of  every  one  constitutes  the  whole 
man  there,  and  the  sphere  of  life  thence  flows  forth  from 
him  as  an  exhalation  or  vapor,  and  encompasses  him,  and 
makes  as  it  were  himself  around  him  ;  scarce  otherwise 
than  as  the  effluvium  about  plants  in  the  world,  which  is 
also  perceived  at  a  distance  by  odors ;  also  about  animals, 
of  which  a  sagacious  dog  is  exquisitely  sensible.  That 
such  an  effluvium  also  diffuses  itself  from  every  man  is 
known  from  much  experience  ;  but  when  man  lays  aside 
his  body  and  becomes  a  spirit  or  angel,  then  the  effluvium 


EXODUS. 


[No.  10130. 


or  exhalation  is  not  material,  as  in  the  world,  but  is  spirit- 
ual flowing  forth  from  his  love.  This  then  forms  a  sphere 
around  him  which  causes  his  quality  to  be  perceived  by 
others  at  a  distance  —  concerning  this  sphere  see  what  was 

3  shown  in  the  passages  cited  above  (n.  9606).  Since  this 
sphere  is  communicated  with  another,  and  is  there  trans- 
ferred to  him,  and  is  received  by  the  other  according 
to  his  love,  hence  many  wonderful  things  there  exist,  which 
are  unknown  to  man  in  the  world  —  as  First:  that  all 
presence  is  according  to  similarity  of  love  and  all  absence 
according  to  dissimilarity.  Second  :  that  all  are  consoci- 
ated  according  to  loves ;  they  who  are  in  love  to  the  Lord 
from  the  Lord  in  the  inmost  heaven  ;  they  who  are  in  love 
toward  the  neighbor  from  the  Lord  in  the  middle  heaven ; 
they  who  are  in  the  obedience  of  faith,  that  is,  who  do  the 
truth  for  the  sake  of  truth,  in  the  outmost  heaven  ;  but 
they  who  are  in  the  love  of  self  and  of  the  world,  that  is, 
who  do  what  they  do  for  the  sake  of  themselves  and  the 

4  world  as  ends,  are  consociated  in  hell.  Third  :  that  all 
turn  their  eyes  to  those  whom  they  love  ;  they  who  love 
the  Lord  turn  their  eyes  to  the  Lord  as  their  Sun  ;  they 
who  love  the  neighbor  from  the  Lord  turn  their  eyes  to 
the  Lord  as  their  Moon  ;  and  in  like  manner  they  who  do 
the  truth  for  the  sake  of  truth.  Concerning  the  Lord  as 
the  Sun  and  as  the  Moon,  see  what  was  shown  above 
(n.  1521,  1529-1531,  3636,  3643,  4060,  4321,  5097,  5377, 
7078,  7083,  7171,  8644,  8812).  And  what  is  wonderful, 
in  whatever  direction  they  turn  or  to  whatever  quarter, 
they  still  have  the  Lord  before  them.  It  is  the  opposite 
with  those  who  are  in  hell,  since  the  more  they  are  in 
the  love  of  self  and  in  the  love  of  the  world,  the  more 
they  turn  from  the  Lord  and  have  Him  at  the  back  :  this 
also  in  whatever  direction  or  to  whatever  quarter  they 

5  turn.  Fourth  :  when  an  angel  of  heaven  fixes  his  sight 
upon  others,  then  his  interiors  are  communicated  and 
transferred  to  them,  according  to  the  degree  and  quality  of 


No.  IOI30.]     CHAPTER   XXIX.  VER.  36-46. 


185 


his  love,  and  are  received  by  them  according  to  the  quality 
and  degree  of  their  love.  Whence  if  the  sight  of  an  angel 
of  heaven  be  fixed  upon  the  good,  the  effect  is  gladness  and 
joy ;  but  if  upon  the  evil,  the  effect  is  grief  and  pain. 
That  by  the  touch  of  the  hand  is  also  signified  communi-  6 
cation,  transference,  and  reception,  is  because  the  activity 
of  the  whole  body  is  collected  into  the  arms  and  hands, 
and  interiors  are  expressed  in  the  Word  by  exteriors  ; 
hence  by  the  arms,  the  hands,  and  especially  by  the  right 
hand,  is  signified  power  —  see  what  was  cited  above 
(n.  10019,  10023,  10076)  ;  and  hence  by  the  hand  is 
signified  whatever  is  of  the  man,  thus  the  whole  man  so 
far  as  acting — as  cited  above  (n.  10019).  Moreover, 
that  all  the  outer  senses,  sight,  hearing,  taste,  and  smell, 
relate  to  touch  and  are  kinds  of  touch,  is  known  to  men 
of  science.  That  by  touching  is  signified  communication,  7 
transference,  and  reception,  is  evident  from  several  pas- 
sages in  the  Word,  of  which  may  be  presented  the  follow- 
ing—  in  Moses  :  Thou  shali  anoint  the  tent  of  meeting,  and 
the  ark  of  the  Testimony,  and  the  table  and  all  the  vessels 
thereof,  and  the  candlestick  and  the  vessels  thereof,  and  the 
altar  of  incense,  and  the  altar  of  burnt  offering  with  all  the 
vessels  thereof,  and  the  laver  and  the  base  thereof,  and  thou 
shall  hallow  them  that  they  may  be  holy  of  holies:  whoso- 
ever louche th  them  shall  make  himself  holy  (Exod.  xxx. 
26-29).  Again  it  is  said  that  everything  which  hath 
touched  the  residue  of  the  bread  offering,  and  the  resi- 
due of  the  flesh  of  the  sacrifices,  which  are  for  Aaron  and 
his  sons,  shall  be  holy  (Lev.  vi.  18,  27).  And  in  Daniel 
it  is  said  that  the  angel  touched  him,  and  took  him  and 
lifted  him  up  on  his  knees ;  and  touched  his  lips,  and 
opened  his  mouth ;  and  touched  him  again,  and  strength- 
ened him  (x.  10,  16,  18).  In  Isaiah  :  One  of  the  seraphim 
with  a  burning  coal  touched  my  mouth  and  said,  Lo,  this 
hath  touched  thy  lips ;  and  thine  iniquity  is  taken  away, 
and  thy  sin  purged  (vi.  7).    In  Jeremiah:  Jehovah  put 


EXODUS. 


[No.  10 1 30. 


forih  His  hand,  and  touched  my  mouth  :  and  Jehovah  said 
unto  me.  Behold,  I  have  put  My  words  in  thy  mouth  (i.  9). 
In  Matthew  :  Jesus  stretched  forth  His  hand  to  the  leper, 
and  touched  him,  saying,  I  will;  be  thou  clean.  And 

8  straightway  his  leprosy  was  cleansed  (viii.  3).  And  in  the 
same  chapter  :  Jesus  saw  Peter's  wife's  mother  lying  sick 
of  a  fever.  And  he  touched  her  hand,  and  the  fever  left 
her  (verses  14,  15).  Again:  Jesus  touched  the  eyes  of  the 
blind  .  .  .  and  their  eyes  were  opened  (ix.  29,  30).  Again: 
Jesus  touched  the  eyes  of  the  two  blind  men,  and  straight- 
way they  received  their  sight  (xx.  34).  And  in  Luke: 
Jesus  touched  the  ear  of  the  wounded  man  and  healed 
him  (xxii.  51).  In  Mark:  They  brought  to  Jesus  those 
who  were  sick,  that  they  might  touch  if  it  were  but  the  bor- 
der of  His  garment:  and  as  many  as  touched  were  made 
7vhole  (vi.  56  ;  Matt.  xiv.  36).  In  Luke  :  A  woman  suffer- 
ing from  an  issue  of  blood  touched  the  border  of  His  gar- 
ment: and  immediately  the  issue  of  her  blood  ivas  stanched. 
And  Jesus  said,  Who  is  it  that  touched  Me?  .  .  .  Some 
one  did  touch  Me :  I  perceived  that  power  had  gone  forth 
from  Me  (viii.  44-48).  And  in  Mark  :  They  brought  little 
children  unto  Jesus,  that  He  should  touch  them.  .  .  .  And 
He  took  them  up  in  His  arms,  laid  Hts  hands  upon  them, 
and  blessed  thejn  (x.  13,  16).  From  these  passages  it  is 
plain  that  by  touching  is  signified  communication,  trans- 

9  ference,  and  reception.  So  with  things  unclean,  by  which 
in  the  internal  sense  are  signified  evils  and  falsities  which 
are  from  the  hells  —  as  in  Moses:  He  that  toucheth  the 
dead  body  of  any  man,  shall  be  unclean  seven  days.  .  .  . 
Whosoever  toucheth  the  dead  body  of  any  man  that  is  dead, 
and  hath  not  purified  himself,  defileth  the  dwelling  of  Je- 
hovah; therefore  that  soul  shall  be  cut  off  from  Israel.  .  .  . 
Whosoever  hath  touched  on  the  open  field  one  pierced 
with  a  sword,  or  a  dead  body,  or  the  bone  of  a  man,  or  a 
grave,  shall  be  unclean  seven  days.  .  ,  .  He  that  toucheth 
the  water  of  separation  shall  be  unclean  until  even.  What- 


No.  10130.]     CHAPTER  XXIX.   VER.  36-46. 


187 


soever  the  unclean  person  hath  touched  shall  become  un- 
clean; and  the  soul  that  hath  touched  it  shall  be  unclean 
until  even  (Num.  xix.  11,  13,  16,  21,  22).  Again:  He 
who  toucheth  unclean  beasts,  unclean  creeping  things, 
shall  be  unclean  until  the  even  ;  everything  on  which  [the 
unclean  beast  when  dead]  shall  fall,  shall  be  unclean, 
whether  it  be  vessel  of  wood,  or  garment,  or  vessel  of 
water,  vessel  of  pottery,  also  food,  drink,  an  oven,  a 
fountain,  a  cistern,  a  receptacle  of  water,  they  shall  be 
unclean  (Lev.  xi.  31-36;  also  v.  2,  3;  vii.  21).  Again  lo 
in  the  fifteenth  chapter  of  Leviticus  —  He  that  hath  an 
issue  is  unclean ;  and  also  the  man  who  hath  touched  his 
bed ;  or  hath  sat  upon  a  vessel  on  which  he  that  hath  an 
issue  hath  sat ;  or  hath  touched  his  flesh  or  his  garments ; 
or  if  he  that  is  affected  with  an  issue  hath  spit  upon 
him  though  clean.  The  chariot  on  which  he  is  carried, 
the  vessel  of  pottery,  the  vessel  of  wood,  shall  be  unclean. 
So  also  he  who  hath  touched  a  leper  (Lev.  xxii.  4). 
Again  :  If  there  shall  fall  anything  from  an  unclean  dead 
animal  upon  seed  of  the  sower,  which  is  sown,  the  seed 
shall  be  clean ;  but  if  water  hath  been  put  upon  the  seed, 
and  a  dead  body  shall  fall  upon  it,  it  shall  be  unclean 
(Lev.  xi.  37,  38).  By  those  unclean  things  are  signified 
various  kinds  of  evils  and  falsities  thence  which  are  from 
hell  and  which  are  communicated,  transferred,  and  re- 
ceived ;  the  several  unclean  things  signify  each  some  speci- 
fic evil ;  for  evils  which  are  unclean  render  man  so,  as 
they  infect  his  soul ;  also  from  evil  spirits  and  genii  flow 
forth  the  evils  of  their  heart,  and  according  to  the  per- 
suasions of  evil  they  infect  those  who  are  present.  This 
contagion  is  what  is  signified  by  the  touch  of  unclean 
things.  And  in  Moses  :  Of  the  fruit  of  the  tree  which  is  i 
in  the  midst  of  the  garden  .  .  .  Ye  shall  not  eat  of  it, 
neither  shall  ye  touch  it,  lest  ye  die  (Gen.  iii.  3).  Again  : 
The  angel  who  wrestled  with  Jacob,  saiv  that  he  prevailed 
not  against  him,  and  he  touched  the  hollow  of  his  thigh^ 


i88 


EXODUS. 


[No.  10130. 


and  the  hollow  of  the  thigh  was  out  of  joint  (Gen.  xxxii. 
25).  Again  :  Moses  said  that  they  should  not  touch  any- 
thing which  belonged  to  Korah,  Dathan,  and  Abiram,  lest 
they  should  be  consumed  for  all  their  sins  (Num.  xvi.  26). 
And  in  Isaiah  :  Depart  ye,  depart  ye  .  .  .  touch  no  unclean 
thing:  go  ye  out  of  the  midst  of  her:  be  ye  clean,  ye  that 
bear  the  vessels  of  Jehovah  (lii.  11).  And  in  Jeremiah: 
They  have  wandered  as  blind  men  in  the  streets,  they  are 
polluted  with  blood;  those  things  which  they  cannot,  they 
touch  with  their  garments.  Depart  ye,  they  cry  unto  them, 
he  is  unclean:  depart,  touch  not  (Lam.  iv.  14,  15).  And 
in  Haggai :  If  a  man  shall  bear  the  flesh  of  holiness  in  the 
skirt  of  his  garment,  and  with  his  skirt  do  touch  bread,  or 
wine,  or  oil,  or  any  food,  it  shall  not  become  holy.  .  .  .  If 
one  unclean  in  soul  shall  touch  any  of  those  things,  still  he 
shall  be  unclean  (ii.  12-14).  And  in  Hosea  :  Forswearing, 
and  lying,  and  killing,  and  stealing,  and  committing  adul- 
tery, they  commit  robbery,  and  bloods  touch  bloods;  there- 
fore the  land  shall  mourn  (iv.  2,  3). 

10131.  And  this  is  what  thou  shalt  offer  upon  the 
altar.  That  this  signifies  what  in  general  concerns  the 
reception  of  the  Lord  in  heaven  and  the  church,  is  evident 
from  the  signification  of,  this  is  what  thou  shalt  offer  upon 
the  altar,  as  that  in  general  it  concerns  the  reception  of 
the  Lord  in  the  heavens.  For  by  the  altar  is  signified 
the  Divine  of  the  Lord  in  the  heavens  (see  n.  10129)  ; 
thus  also  the  reception  of  Him  ;  and  by  this  thou  shalt 
offer  upon  it,  is  signified  what  in  general  concerns  it. 
This  is  so  because  what  follows  is  as  to  the  daily  burnt 
offerings,  and  by  them  is  represented  in  general  what  con- 
cerns the  reception  of  the  Lord,  for  by  lambs  is  signified 
the  good  of  innocence,  and  the  good  of  innocence  alone 
receives  the  Lord,  since  without  the  good  of  innocence 
love  to  the  Lord  is  not  given,  nor  charity  toward  the 
neighbor,  nor  faith  which  hath  life  in  it,  nor  in  general  any 
good  containing  what  is  Divine  —  see  what  is  cited  above 


No.  10132.]      CHAPTER  XXIX.  VER.   36-46.  1 89 

(n.  1002 1 ).  This  is  why  by  this  thou  shalt  offer  upon  the 
altar,  is  signified  what  in  general  concerns  the  reception 
of  the  Lord  in  heaven  and  the  church.  When  heaven  is 
spoken  of,  the  church  is  also  meant,  for  the  heaven  of  the 
Lord  on  earth  is  the  church,  and  in  whomsoever  the 
church  is,  in  him  also  is  heaven  ;  for  the  Lord  is  in  him, 
and  where  the  Lord  is,  there  is  heaven.  The  church  also 
makes  one  with  heaven,  for  one  hangs  upon  the  other  by 
an  indissoluble  connection.  It  is  the  Word  which  con- 
joins ;  in  the  Word  is  the  Lord,  and  the  Lord  is  the  Word 
(John  i.  I,  and  following  verses). 

1 01 3  2.  Two  ld7nbs  sons  of  a  year  day  by  day.  That 
this  signifies  the  good  of  innocence  in  every  state,  is  evi- 
dent from  the  signification  of  lambs,  as  the  good  of  inno- 
cence, of  which  below  ;  from  the  signification  of  lambs 
sons  of  a  year,  as  the  quality  of  infancy  in  which  neverthe- 
less truths  are  implanted  —  of  which  also  below;  and  from 
the  signification  of  day  by  day,  as  in  every  state.  For  by 
day  is  signified  state,  and  by  the  morning  of  the  day  and 
by  its  evening  in  which  the  burnt  offerings  of  lambs  were 
offered,  is  signified  every  state.  That  day  means  state, 
see  above  (n.  893,  2788,  3462,  3785,  4850,  7680)  ;  and 
that  changes  of  states  are  as  the  changes  of  the  day  to 
morning,  mid-day,  evening,  night,  and  again  morning  (see 
n.  5672,  5962,  6110,  8426).  That  lambs  are  the  good  of  a 
innocence  is  evident  from  the  passages  in  the  Word  where 
lambs  are  mentioned  —  as  in  Isaiah  :  The  wolf  shall  dwell 
with  the  lamb,  and  the  leopard  shall  lie  down  with  the  kid ; 
and  the  calf,  and  the  young  lion,  and  the  falling  together ; 
and  a  little  child  shall  lead  them  .  .  .  the  sucking  child 
shall  play  on  the  hole  of  the  asp,  and  the  weaned  child  shall 
put  his  hand  on  the  basilisk^ s  den;  they  shall  not  hurt  nor 
destroy  in  all  My  holy  mountain.  .  .  .  And  it  shall  come 
to  pass  in  thai  day  that  the  root  of  Jesse,  which  standeth 
for  an  ensign  of  the  people,  the  nations  shall  seek  and  his 
rest  shall  be  glory  (xi.  6,  8-10).    In  this  passage  is  de- 


EXODUS. 


[No.  10132, 


scribed  the  state  of  peace  and  innocence  in  the  heavens 
and  the  church  after  the  Lord  came  into  the  world ;  and 
since  a  state  of  peace  and  innocence  is  described,  mention 
is  made  of  a  lamb,  kid,  and  calf,  also  of  a  little  child,  a 
sucking  child,  and  a  weaned  child,  and  by  them  all  is 
signified  the  good  of  innocence  —  the  inmost  good  of  inno- 
cence by  a  lamb,  the  interior  good  of  innocence  by  a  kid, 
and  the  exterior  good  of  innocence  by  a  calf ;  tVie  like  is 
signified  by  a  child,  a  sucking  child,  and  a  weaned  child ; 
the  holy  mountain  is  heaven  and  the  church  where  the 
good  of  innocence  is ;  the  nations  are  they  who  are  in 
that  good ;  the  root  of  Jesse  is  the  Lord  from  Whom 
that  good  is  ;  the  good  of  love  from  Him  to  Him,  which 
is  also  called  celestial  good,  is  the  good  of  innocence. 

3  That  a  Iamb  is  the  good  of  innocence  in  general,  and 
in  particular  the  inmost  good  of  innocence,  is  evident 
from  its  being  named  first,  also  from  this  that  the  Lord 
Himself  is  called  a  Lamb,  as  will  be  seen  in  what  fol- 
lows. That  a  kid  is  the  interior  good  of  innocence,  see 
above  (n.  3519,  4871)  ;  and  that  a  calf  or  a  bullock  is  the 
exterior  good  of  innocence  (n.  430,  9391)  ;  a  child  inno- 
cence (n.  5236)  ;  and  so  a  sucking  child,  a  weaned  child 
or  infant  (n.  430,  2280,  3183,  3494,  5608).  The  holy 
mountain  is  where  the  good  of  love  to  the  Lord  is  (see 
n.  6435,  8758)  ;  and  nations  are  those  who  are  in  that 
good  (n.  1416,  6005).  That  the  good  of  love  to  the  Lord, 
which  is  called  celestial,  is  the  good  of  innocence,  is  evi- 
dent from  those  who  are  in  the  inmost  heaven,  who  be- 
cause they  are  in  that  good  appear  naked  as  infants,  for 
the  reason  that  nakedness  is  innocence,  and  likewise 
infancy  —  see  what  is  cited  above  (n.  9262,  and  n.  3887, 

4  5608).  It  is  said  that  the  wolf  shall  dwell  with  the  lamb, 
because  by  wolf  are  signified  those  who  are  against  inno- 
cence, as  also  in  the  same  prophet :  The  wolf  and  ihe 
lamb  shall  feed  iogeiher.  .  .  .  They  shall  not  hurt  nor  de- 
stroy in  all  My  holy  mountain  (Ixv.  25)  ;  and  in  Luke, 


No.  10132.]      CHAPTER  XXIX.   VER.   36-46.  IQI 


Jesus  said  to  the  disciples  whom  He  sent  forth,  Behold  I 
send  you  forth  as  lambs  in  the  midst  of  wolves  (x.  3), 
Since  the  Lord  when  in  the  world  as  to  His  Human  was  5 
innocence  itself,  and  since  therefore  all  innocence  proceeds 
from  Him,  the  Lord  is  called  the  Lamb,  and  the  Lamb  of 
God  —  as  in  Isaiah  :  Send  ye  the  lamb  for  the  ruler  of  the 
land  from  Petra  toivard  the  wilderness  unto  the  mount  of 
the  daughter  of  Zion  (xvi.  i).  Again:  He  was  oppressed,  * 
and  He  was  afflicted,  and  He  opened  not  His  mouth;  He 
is  led  as  a  lamb  to  the  slaughter  (liii.  7).  And  in  John  : 
John  the  Baptist  saw  Jesus  coming,  and  said,  Behold,  the 
Lamb  of  God,  which  taketh  away  the  sin  of  the  world 
(i.  29,  36).  And  in  the  Apocalypse:  The  Lamb  who  is 
in  the  midst  of  the  throne  shall  feed  them,  and  shall  lead 
them  unto  living  fountains  of  waters  (vii.  17)  ;  and  again  ; 
These  are  they  who  were  not  defiled  with  women  .  .  .  these 
are  they  that  follow  the  Lamb  whithersoever  He  goeth  : 
these  were  bought  from  among  men,  first-fruits  to  God 
and  the  Lamb  (xiv.  4)  ;  besides  many  other  passages  in 
the  Apocalypse  (as  v.  6,  8,  12,  13;  vi.  i,  16;  vii.  9,  jo, 
14;  xii.  11;  xiii.  8;  xiv.  i;  xv.  3;  xvii.  14;  xix.  7,  9; 
xxi.  9,  14,  22,  23,  27;  xxii.  I,  3).  Because  lambs  are  6 
those  who  are  in  innocence,  therefore  the  Lord  said  to 
Peter,  first,  Feed  My  lambs,  and  afterward.  Feed  My  sheep, 
and  again.  Feed  My  sheep  (John  xxi.  15-17).  Lambs 
here  are  those  who  are  in  the  good  of  love  to  the  Lord, 
for  these  are  in  the  good  of  innocence  more  than  others ; 
but  sheep  are  those  who  are  in  the  good  of  charity  toward 
the  neighbor  and  who  are  in  the  good  of  faith.  The  like  7 
is  signified  by  lambs  in  Isaiah  :  Behold  the  Lord  Jehovih 
Cometh  as  a  mighty  one,  and  His  arm  shall  rule  for  Him. 
.  .  .  He  shall  feed  His  flock  like  a  shepherd,  He  shall 
gather  the  lambs  in  His  arm  and  carry  them  in  His 
bosom,  and  shall  gently  lead  the  sucklings  (xl.  10,  11). 
That  these  things  were  said  of  the  Lord  is  plain,  because 
by  lambs  are  meant  those  who  are  in  love  to  Him,  thus  in 


192 


EXODUS. 


[No.  10132. 


the  good  of  innocence,  wherefore  it  is  said  that  He  will 
gather  them  in  His  arm,  and  carry  them  in  His  bosom  ; 
for  they  are  conjoined  to  the  Lord  by  love,  and  love  is 
spiritual  conjunction ;  and  for  this  reason  it  is  also  added 
that  He  will  gently  lead  the  sucklings,  for  sucklings  and 
infants  are  those  who  are  in  the  good  of  innocence  (see 

8  n.  430,  2280,  3183,  3494).  From  this  may  now  be  evi- 
dent what  is  signified  by  the  burnt  offerings  and  sacrifices 
of  lambs,  and  why  they  were  to  be  made  every  day,  every 
sabbath,  every  new  moon,  and  at  every  festival,  and  every 
day  on  the  feast  of  the  passover  ;  and  why  at  the  feast  of  the 
passover  the  lamb  which  was  called  the  paschal  lamb  was 
to  be  eaten,  of  which  it  is  thus  written  in  Moses  :  This  month 
shall  be  the  head  of  months :  it  shall  be  the  first  month  of 
the  year  to  you  ...  ye  shall  take  a  male  of  the  lambs  or 
of  the  kids.  And  they  shall  take  of  the  blood,  and  put  it 
on  the  two  side  posts,  and  on  the  lintel  upon  the  houses 
wherein  they  shall  eai  it  .  .  .  eat  not  of  it  raw,  nor  by 
boiling  boiled  with  waters,  but  roast  with  fire  (Exod.  xii.  2, 
and  following  verses).  By  the  feast  of  the  passover  was 
signified  the  liberation  from  damnation  of  those  who  re- 
ceive the  Lord  in  love  and  faith  (n.  9286-9292)  ;  thus 
who  are  in  the  good  of  innocence,  for  the  good  of  inno- 
cence is  the  inmost  of  love  and  faith,  and  is  their  soul ; 
wherefore  it  is  said  that  they  should  put  the  blood  of  it 
upon  the  side  posts,  the  lintel,  and  the  houses,  for  where 
the  good  of  innocence  is,  thither  hell  cannot  enter.  They 
were  to  eat  it  roast  with  fire  because  by  this  was  signified 
the  good  of  celestial  love,  which  is  the  good  of  love  to  the 

9  Lord  from  the  Lord.  Because  a  lamb  signified  innocence, 
therefore  when  the  days  were  fulfilled  after  child  birth,  a 
lamb  of  a  year  was  offered  for  a  burnt  offering,  and  the 
young  of  a  dove  or  pigeon  for  sacrifice  (Lev.  xii.  6).  By 
the  young  of  a  dove  and  by  a  pigeon  was  signified  inno- 
cence in  like  manner  as  by  a  lamb  ;  by  child  birth  in  the 
spiritual  sense  is  signified  the  birth  of  the  church,  which  is 


No.  IOI32.]     CHAPTER   XXIX.   VER.   36-46.  I93 

of  the  good  of  love,  for  no  other  birth  is  understood  in 
heaven ;  and  by  the  burnt  offering  and  sacrifice  of  these 
is  signified  purification  from  evils  by  the  good  of  inno- 
cence ;  for  this  good  is  that  into  which  the  Divine  flows, 
and  by  which  it  purifies.  He  who  sinned  through  error  10 
was  to  offer  a  lamb,  or  a  goat,  or  two  turtle-doves,  or  two 
young  pigeons,  for  guilt  (Lev.  v.  1-13),  for  the  reason 
that  sin  through  error  is  sin  from  ignorance,  and  if  in  ig- 
norance there  is  innocence,  purification  is  effected.  Con- 
cerning the  Nazarite  also  it  is  said  :  When  the  days  of  his 
Nazariiesliip  are  fulfilled  .  .  ,  he  shall  offer  one  he-lamb 
of  a  year  for  a  burnt  offering  and  a  she-lamb  of  a  year  for 
a  sacrifice  of  sin,  and  one  ram  for  a  sacrifice  of  thank 
offering,  and  a  basket  of  what  is  unleavened,  cakes  of  fine 
flour  tempered  with  oil,  and  unleavened  wafers  anointed 
with  oil  (Num.  vi.  13-15).  By  all  those  things,  namely, 
the  he-lamb,  she-lamb,  ram,  unleavened  bread,  cakes, 
wafers,  and  oil,  are  signified  celestial  things,  that  is,  those 
which  are  of  love  to  the  Lord  from  the  Lord.  These  were 
to  be  sacrificed  by  the  Nazarite  after  the  fulfilling  of  the 
days  of  the  Nazariteship  because  the  Nazarite  represented 
the  celestial  man,  or  the  Lord  as  to  the  Divine  celestial. 
The  Divine  celestial  is  the  Divine  of  the  Lord  in  the  in- 
most heaven;  and  this  Divine  is  innocence.  From  these  11 
things  it  may  be  evident  that  by  a  lamb  is  signified  the 
good  of  innocence ;  for  by  all  the  beasts  which  were  sac- 
rificed something  of  the  church  was  signified,  as  may  be 
especially  evident  from  this,  that  the  Lord  Himself  is 
called  a  Lamb,  as  is  evident  from  the  passages  above 
cited ;  and  likewise  that  they  are  called  lambs  who  love 
the  Lord  —  as  in  Isaiah  (xl.  10,  11)  ;  and  in  John  (xxi. 
15)  ;  and  that  good  men  are  also  called  sheep  (as  Matt. 
XV.  21-29;  ''^v.  31-41  ;  xxvi.  31  :  John  x.  7-16,  26-31  ; 
xxi.  16,  17  :  and  in  other  places)  ;  and  evil  men  are  called 
goats  (Matt.  xxv.  31:  Zech.  x.  3:  Dan.  viii.  5-1 1,  25). 
That  all  useful  and  tame  beasts  signify  good  affections 


194 


EXODUS. 


[No.  10132. 


and  inclinations,  but  that  the  useless  and  wild  signify 
evil  affections  and  incHnations,  see  what  is  cited  above 

12  (n.  9280).  The  good  of  innocence  is  signified  not  only 
by  a  lamb,  but  also  by  a  ram  and  by  a  bullock,  but  with 
the  difference  that  by  a  lamb  is  signified  the  inmost  good 
of  innocence,  by  a  ram  the  interior  or  middle  good  of 
innocence,  and  by  a  bullock  the  external  good  of  inno- 
cence. The  good  of  innocence  in  every  one  must  be  ex- 
ternal, internal,  and  inmost,  that  man  may  be  regenerated, 
for  the  good  of  innocence  is  the  very  essence  of  all  good. 
Since  these  three  degrees  of  innocence  are  signified  by 
a  bullock,  a  ram,  and  a  lamb,  therefore  those  three  were 
offered  for  sacrifice  and  burnt  offering  where  purification 
was  represented  by  that  good,  as  in  the  new  moons,  the 
festivals,  the  day  of  first-fruits,  when  the  altar  was  inaugu- 
rated—  as  is  evident  from  Numbers  (vii.  15,  21,  27,  38; 
xxviii.,  xxix).  That  a  bullock  is  the  external  good  of 
innocence,  see  above  (n.  9391,  9990)  ;  and  a  ram  the 
internal  good  of  innocence  (n.  10042).  As  to  innocence 
and  its  quality  with  infants,  also  with  the  simple  who  are  in 
ignorance  and  with  the  wise  —  see  what  is  cited  above 

«3  (n.  10021).  By  its  being  said  that  the  lamb  which  was 
to  be  offered  for  a  burnt  offering,  should  be  the  son  of  a 
year,  was  signified  that  it  then  was  a  lamb,  for  when  it 
exceeded  a  year,  it  was  a  sheep ;  and  because  a  lamb  was 
as  it  were  an  infant  sheep,  by  it  was  signified  such  good  as 
is  of  infancy,  which  is  the  good  of  innocence  ;  hence  also 
lambs  were  to  be  offered  for  a  burnt  offering  in  the  first 
month  of  the  year  at  the  time  of  the  passover  (Exod  xii. 
2,  and  following  verses  :  Num.  xxviii.  16,  19)  ;  on  the  day 
of  the  first-fruits  (Num.  xxviii.  26,  27)  ;  and  on  the  day 
in  which  they  waved  the  sheaf  of  corn  (Lev.  xxiii.  11,  12)  ; 
for  by  the  first  month  of  the  year,  and  the  day  of  the  first- 
fruits,  and  the  day  of  waving  the  sheaf,  was  also  signified 
a  state  of  infancy,  thus  a  state  of  innocence. 

10133.  Continually.    That  this  signifies  in  all  Divin» 


No.  IOI33-]     CHAPTER   XXIX.   VER.  36-46. 


worship,  is  evident  from  the  signification  of  continually, 
when  applied  to  what  relates  to  Divine  worship,  as  all  and 
in  all ;  for  the  subject  is  purification  from  evils  and  falsities 
by  the  good  of  innocence,  this  good  being  signified  by 
lambs,  and  purification  from  evils  and  falsities  thence  by  a 
burnt  offering  of  them.  This  is  said  to  be  continually, 
because  it  was  to  be  in  all  Divine  worship ;  therefore  also 
it  was  twice  offered  every  day,  in  the  morning  and  in  the 
evening ;  and  what  was  offered  morning  and  evening  rep- 
resented in  general  all  worship  and  in  all  worship.  For 
the  good  of  innocence  must  be  in  all  good  and  thence  in 
all  truth,  that  it  may  be  good  and  truth  in  which  there  is 
life  from  the  Divine ;  thus  it  must  be  in  all  worship,  for  all 
worship  must  be  from  the  good  of  love  and  from  the 
truths  of  faith  that  it  may  be  worship.  That  all  the  good  of 
the  church  and  of  heaven  has  in  it  innocence,  and  that 
without  innocence  good  is  not  good,  and  thus  worship  is 
not  worship,  see  above  (n.  2736,  2780,  6013,  7840,  7887, 
9262)  ;  also  what  innocence  is  (n.  3994,  4001,  4797, 
5236,  6107,  6765,  7902,  9262,  9936,  and  what  is  cited 
n.  1002 1  at  the  end).  That  continually  is  all  in  all,  that  2 
is,  the  all  of  worship  and  in  all  worship,  is  because  it  in- 
volves time.  And  in  the  heavens,  where  the  Word  is 
understood,  not  in  the  natural  sense,  but  in  the  spiritual 
sense,  there  is  not  any  notion  of  time,  but  instead  of  times 
are  perceived  such  things  as  are  of  state.  Here  therefore 
by  continually  is  perceived  a  perpetual  state  in  worship, 
thus  all  worship  and  in  all  worship.  So  it  is  with  all  the 
other  expressions  in  the  Word  which  involve  anything  of 
time,  as  by  yesterday,  to-day,  to-morrow,  two  days,  three 
days,  by  a  day,  a  week,  a  month,  and  a  year ;  also  by  the 
times  of  the  day  and  of  the  year,  as  by  morning,  mid- 
day, evening,  night ;  spring,  summer,  autumn,  and  winter. 
Therefore  that  the  spiritual  sense  of  the  Word  may  be 
understood,  everything  which  relates  to  time  and  place  and 
likewise  everything  which  relates  to  person,  from  its  natural 


196 


EXODUS. 


[No.  10133. 


sense,  must  be  rejected,  and  instead  thereof  states  are  to  be 
understood ;  from  which  it  may  be  evident  how  pure  the 
Word  is  in  the  internal  sense,  thus  how  purely  it  is  per- 
ceived by  the  angels  in  the  heavens,  consequently  how 
superior  is  the  wisdom  and  intelligence  of  angels  in  com- 
parison with  the  intelligence  and  wisdom  of  men,  who 
think  only  from  the  natural  fixed  upon  things  most  finite 
in  the  world  and  the  earth.  That  times  in  the  heavens  are 
states  may  be  seen  above  (n.  1274,  1382,  2625,  2788,  2837, 
3254,  3356,  3404,  3827,  4814,  4882,  4901,  4916,  6110, 
7218,  7381,  8070)  ;  as  also  what  is  meant  by  states  (see 
3  n.  4850),  From  this  is  plain  what  is  signified  by  the  con- 
tinual burnt  offering  of  lambs  ;  thus  what  by  continual  and 
continually  in  other  places  —  as  that  the  fire  should  burn 
continually  upon  the  altar  (Lev.  vi.  13),  that  continual 
bread  should  be  upon  the  table  (Num.  iv.  7).  By  fire 
and  by  bread  is  here  signified  the  good  of  love  from  the 
Lord  to  the  Lord  —  that  by  fire  is  so  signified,  see  above 
(n.  4906,  5215,  6314,  6832,  6834,  6849,  7324,  7852, 
10055);  and  also  by  bread  (n.  2165,  2177,  3478,3735. 
3813,  4211,  4217,  4735,  4976,  9323,  9545)-  By  con- 
tinual is  here  also  signified  that  that  good  should  be  in  all 
worship ;  and  that  from  that  good  as  from  its  fire  the  truth 
of  faith  should  give  light,  is  signified  by  making  the  lamp 
to  burn  continually  (Exod.  xxvii.  20),  That  a  lamp  is  the 
truth  and  good  of  faith,  see  also  above  (n.  9548,  9783). 

10134.  The  one  lamb  thou  shall  offer  in  the  mortiing. 
That  this  signifies  the  removal  of  evils  by  the  good  of  in- 
nocence from  the  Lord  in  a  state  of  love  and  of  light 
thence  in  the  internal  man,  is  evident  from  the  significa- 
tion of  offering  a  lamb  or  sacrificing  it,  as  the  removal  of 
evils  by  the  good  of  innocence  from  the  Lord  —  of  which 
below ;  and  from  the  signification  of  morning,  as  a  state 
of  love  and  of  light  thence  in  the  internal  man  —  of  which 
also  below.  By  offering  or  sacrificing  a  lamb  is  signified 
the  removal  of  evils  by  the  good  of  innocence  from  the 


No.  10134.]     CHAPTER  XXIX.  VER.  36-46. 


197 


Lord,  because  by  burnt  offerings  and  sacrifices  was  signi- 
fied purification  from  evils  and  falsities  thence,  or  what  is 
the  same,  their  removal,  and  the  implanting  of  good  and 
truth,  and  their  conjunction  by  the  Lord  (n.  9990,  9991, 
10022,  10042,  10053).  That  purification  from  evils  is  their 
removal,  see  what  is  cited  above  (n.  10057)  ;  and  that  a 
lamb  is  the  good  of  innocence  (n.  10132).  The  removal  2 
of  evils,  and  the  implanting  of  good  and  truth,  and  their 
conjunction  are  effected  by  the  good  of  innocence  from 
the  Lord  because  in  all  good  there  must  be  innocence  to 
make  it  good,  and  because  without  innocence  good  is  not 
good.  For  innocence  is  not  only  the  plane  in  which  truths 
are  sown,  but  is  also  the  very  essence  of  good  ;  so  far 
therefore  as  man  is  in  innocence,  so  far  good  becomes 
good,  and  truth  lives  from  good,  consequendy  so  far  man 
becomes  alive  and  the  evils  with  him  are  removed,  and  in 
proportion  as  they  are  removed  goods  and  truths  are  im- 
planted and  conjoined  by  the  Lord.  This  is  why  the  con- 
tinual burnt  offering  was  made  by  lambs.  That  every  good 
of  heaven  and  the  church  has  in  it  innocence,  and  that 
without  innocence  good  is  not  good,  may  be  seen  above 
(n.  2736,  2780,  6013,  7840,  7887,  9262)  ;  also  what  inno- 
cence is  (n.  3994,  4001,  4797,  5236,  6107,  6765,  7902,  9262, 
9936).  Morning  is  a  state  of  love  and  of  light  thence  in  the  3 
internal  man,  because  in  the  heavens  with  angels  the  states 
vary  as  to  love  and  the  faith  thence,  as  in  the  world  with  men 
times  vary  as  to  heat  and  also  light.  Those  times  are,  as  is 
well  known,  morning,  mid-day,  evening,  and  night ;  hence 
in  the  Word  by  morning  is  signified  a  state  of  love,  by  mid- 
day a  state  of  light  in  clearness,  by  evening  a  state  of  light 
in  obscurity,  and  by  night  or  twilight  a  state  of  love  in 
obscurity.  That  there  are  such  variations  of  states  in  the 
heavens,  see  above  (n.  5672,  5962,  61 10,  7218,  8426)  ;  and 
that  morning  there  is  a  state  of  peace  and  innocence,  thus 
a  state  of  love  to  the  Lord  (n.  2405,  2780,  8426,  8812, 
10114)  ;  mid-day  a  state  of  light  in  clearness  (n.  3708, 


198 


EXODUS, 


[No.  10134. 


5672,  9642)  ;  evening  a  state  of  light  in  obscurity  (n.  3056, 
3833,  6110);  and  that  there  is  no  night  in  heaven,  but 
twilight  (n.  61 10),  by  which  is  signified  a  state  of  love  in 

4  obscurity.  By  morning  is  signified  a  state  of  love  and  of 
light  thence  in  the  internal  man,  because  when  an  angel  is 
in  a  state  of  love  and  light,  he  is  then  in  his  internal  man  ; 
but  when  he  is  in  a  state  of  light  and  love  in  obscurity,  he 
is  then  in  the  external.  For  angels  have  an  internal  and 
external,  and  when  they  are  in  the  internal,  the  external  is 
almost  quiescent ;  but  when  they  are  in  the  external,  they 
are  in  a  more  gross  and  obscure  state.  Consequently  when 
they  are  in  a  state  of  love  and  light  they  are  in  their 
internal,  thus  in  their  morning,  and  when  they  are  in  a 
state  of  light  and  love  in  obscurity  they  are  in  the  external, 
thus  in  their  evening ;  from  which  it  is  plain  that  variations 
of  states  are  made  by  elevation  toward  interiors,  thus  into 
a  higher  sphere  of  heavenly  light  and  heat,  consequently 
nearer  to  the  Lord  ;  and  by  lowering  toward  exteriors  into 
a  lower  sphere  of  heavenly  light  and  heat  and  thus  more 

5  remote  from  the  Lord.  It  is  to  be  known  that  interiors 
are  higher,  thus  nearer  to  the  Lord,  and  that  exteriors  are 
lower,  thus  more  remote  from  the  Lord ;  and  that  light  in 
the  heavens  is  the  Divine  truth  which  is  of  faith,  and  heat 
in  the  heavens  is  the  Divine  good  which  is  of  love,  both 
proceeding  from  the  Lord.  For  the  Lord  in  heaven  is  the 
Sun,  from  which  the  angels  have  everything  of  life,  and 
hence  man  has  everything  of  spiritual  and  heavenly  life  — 
see  what  is  cited  above  (n.  9548,  9684)  ;  also  that  interiors 
are  higher,  thus  nearer  to  the  Lord  (n.  2148,  3084,  4599, 

6  5146,  8325).  The  man  who  is  being  regenerated, and  like- 
wise the  man  who  is  regenerated,  undergo  likewise  variations 
of  state  as  to  love  and  as  to  faith,  by  rising  toward  interiors, 
and  by  sinking  toward  exteriors  ;  but  there  are  few  capable 
of  reflecting  upon  this,  because  they  do  not  know  what  it  is 
to  think  and  to  will  in  the  internal  man,  and  again  in  the 
external,  nor  indeed  what  the  internal  man  is  and  what  the 


No.  IOI34.]      CHAPTER  XXIX.   VER.   36  -  46. 


199 


external.  To  think  and  to  will  in  the  internal  man  is  to  think 
and  to  will  in  heaven,  for  the  internal  man  is  there  ;  but  to 
think  and  to  will  in  the  external  man  is  to  think  and  to  will 
in  the  world,  for  the  external  man  is  there.  Therefore  when 
man  is  in  love  to  God  and  in  faith  thence,  then  he  is  in  the 
internal,  because  in  heaven  ;  but  when  he  is  in  obscurity  as 
to  love  and  the  faith  thence,  then  he  is  in  the  external, 
because  in  the  world.  These  states  also  are  meant  by  7 
morning,  mid-day,  evening,  and  night  or  twilight  in  the 
Word.  It  is  similar  with  the  states  of  the  church,  the  first 
state  of  which  is  also  called  morning  in  the  Word,  the  sec- 
ond mid-day,  the  third  evening,  and  the  fourth  or  last, 
night.  But  when  the  church  is  in  its  night,  in  which  it  is 
when  no  longer  in  love  to  God  and  in  faith,  then  morning 
commences  from  the  twilight  of  dawn  with  another  nation, 
where  a  new  church  is  instituted.  For  it  is  with  the  church  8 
in  general  as  with  man  in  particular ;  his  first  state  is  a 
state  of  innocence,  thus  also  of  love  toward  his  parents, 
nurse,  and  infant  companions;  his  second  is  a  state  of 
light,  for  when  the  infant  becomes  a  boy,  he  learns  things 
which  are  of  light,  that  is,  the  truths  of  faith,  and  believes 
them  ;  the  third  state  is  when  he  begins  to  love  the  world 
and  to  love  himself,  which  is  when  he  becomes  a  youth  and 
when  he  thinks  from  himself,  and  in  proportion  as  these 
loves  increase,  faith  decreases,  and  with  faith  charity  toward 
the  neighbor  and  love  to  God ;  the  fourth  and  last  state  is 
when  he  has  no  care  for  truths  of  faith,  and  especially  when 
he  denies  them.  Such  also  are  the  states  of  every  church  9 
from  its  beginning  to  its  end.  Its  first  state  is  likewise  a 
state  of  infancy,  thus  also  of  innocence,  consequently  of 
love  to  the  Lord,  which  state  is  called  morning ;  the  sec- 
ond state  is  a  state  of  light ;  the  third  is  a  state  of  light  in 
obscurity,  which  is  its  evening ;  and  the  fourth  is  a  state  of 
no  love  and  hence  of  no  light,  which  is  its  night.  This  is 
so  because  evils  increase  day  by  day,  and  so  far  as  they 
increase,  one  infects  another  like  a  contagion ;  especially 


200 


EXODUS. 


[No.  10134. 


parents  infect  their  children,  besides  that  hereditary  evils 
10  are  successively  accumulated  and  so  transmitted.  That 
morning  signifies  the  first  state  of  the  church,  and  also  a 
state  of  love,  is  evident  from  Daniel :  One  holy  one  said, 
how  long  shall  be  the  vision,  the  continual  sacrifice,  and  the 
wasting  transgression  ?  .  .  .  And  he  said  to  me,  until 
evening  and  morning  two  thousand  three  hundred ;  then 
shall  the  sanctuary  be  justified  (viii.  13,  14).  The  subject 
here  is  the  coming  of  the  Lord ;  evening  is  the  state  of 
the  church  before  His  coming,  while  morning  is  the  first 
state  of  the  church  after  His  coming,  and  in  the  supreme 
sense  it  is  the  Lord  Himself.  That  the  Lord  in  the  su- 
preme sense  is  the  morning,  is  because  He  is  the  Sun  of 
heaven,  and  the  Sun  of  heaven  never  sets,  but  is  always 
rising ;  hence  also  the  Lord  is  called  the  east,  consequently 
iialso  the  morning  (n.  2405,  2780,  9668).  And  in  Isaiah: 
One  calleth  unto  me  out  of  Seir,  Watchman,  what  of  the 
night?  Watchman,  what  of  the  night?  The  watchman 
said.  The  morning  cometh,  and  also  the  night  (xxi.  11,  12). 
By  watchman  in  the  internal  sense  is  meant  one  who  ob- 
serves the  states  of  the  church  and  its  changes,  thus  every 
prophet ;  by  night  is  meant  the  last  state  of  the  church,  by 
morning  its  first  state ;  by  Seir,  from  which  the  watchman 
crieth,  is  signified  the  enlightening  of  the  nations  which  are 
in  darkness  —  that  Seir  has  this  meaning  may  be  seen 
above  (n.  4240)  ;  and  that  night  is  the  last  state  of  the 
church  (n.  6000)  ;  the  morning  cometh,  and  also  the 
night,  signifies  that  though  there  is  enlightening  to  those 
who  are  of  the  new  church,  yet  there  is  night  to  those  who 
are  in  the  old.  The  like  is  signified  by  morning  in  David  : 
In  the  evening  weeping  may  come  to  tarry  for  the  night,  but 
in  the  morning  shall  be  singing  (Ps.  xxx.  5)  ;  and  in 
Isaiah  :  At  eventide  behold  terror ;  before  the  morning  he  is 
\2n0t  (xvii.  14).  Since  morning  in  the  supreme  sense  sig- 
nifies the  Lord,  and  so  love  from  Him  to  Him,  therefore 
the  manna,  which  was  heavenly  bread,  rained  down  every 


No.  IOI34]      CHAPTER  XXIX.  VER.   36-46.  20I 


morning  (Exod.  xvi.  8,  12,  13,  21).  That  the  Lord  is  the 
bread  which  comes  down  from  heaven,  thus  the  manna, 
may  be  seen  in  John  (vi.  33,  35,  48,  50)  ;  and  that  bread 
is  celestial  love,  which  is  love  from  the  Lord  to  the  Lord, 
may  be  seen  above  (n.  2165,  2177,  3464,  4217,4735,  5405, 
5915,  9545).  Because  the  Lord  is  the  east  and  the  morn- 
ing, and  all  celestial  love  is  from  Him,  therefore  also  He 
rose  in  the  morning  on  the  day  of  the  sabbath  (Mark  xvi. 
9)  ;  and  therefore  also  the  day  before  the  passover  was 
called  the  evening ;  for  by  the  feast  of  the  passover  was 
signified  the  presence  of  the  Lord  and  the  liberation  of  the 
faithful  by  Him  from  damnation  (n.  7867,  9286-9292). 
He  who  is  acquainted  with  the  internal  sense  of  the  Word,  13 
may  know  what  is  involved  in  Peter's  thrice  denying  the 
Lord  before  the  cock  crew  twice  (Matt.  xxvi.  34,  74,  75  : 
Mark  xiv.  30,  68,  72  :  Luke  xxii.  34,  60,  61  :  John  xviii.  27)  ; 
for  by  Peter  was  represented  the  faith  of  the  church,  or 
what  is  the  same,  the  church  as  to  faith  ;  by  the  time  when 
the  cock  crew  was  signified  the  last  state  of  the  church, 
which  time  was  also  called  cockcrowing ;  by  the  denial  . 
three  times  was  signified  full  denial  of  the  Lord  in  the  end 
of  the  church.  That  Peter  represented  the  faith  of  the 
church,  thus  the  church  as  to  faith,  see  preface  to  Genesis 
xviii.  and  xxii.  (also  n.  3750,  4738)  ;  also  that  those  words 
to  Peter  signified  the  denial  of  the  Lord  in  the  church  at 
the  time  of  its  end  (n.  6000,  6073,  10087)  >  for  the  Lord  is 
denied  when  there  is  no  longer  any  faith,  and  there  is  no 
faith  when  there  is  no  longer  any  charity.  That  three  signi- 
fies what  is  full,  see  above  (n.  2788,  4495,  7715,  8347,  9198, 
9488,  9489)  ;  therefore  it  was  said  that  he  should  thrice 
deny.  That  this  was  done  in  twilight  when  morning  was 
about  to  come,  is  evident  in  John  (xviii.  28)  ;  and  that 
cockcrowing  and  twilight  are  the  same,  is  plain  in  Mark  : 
Watch  ye :  for  ye  know  not  when  the  lord  of  the  house  will 
come;  whether  at  even,  or  at  midnight,  or  at  cockcro7vivg, 
or  in  the  morning  (xiii.  35).  From  these  things  may  now 
be  evident  what  is  signified  by  morning. 


202 


EXODUS. 


[No.  10135. 


10135.  ^'''^  the  other  lamb  thou  shalt  offer  between  the 
evenings.  That  this  signifies  the  like  in  a  state  of  light  and 
love  in  the  external  man,  is  evident  from  the  signification 
of  offering  a  lamb  or  sacrificing  him,  as  removal  from  evils 
by  the  good  of  innocence  from  the  Lord  —  as  just  above 
(see  n.  10134)  ;  and  from  the  signification  of  between  the 
evenings,  as  in  a  state  of  light  and  of  love  in  the  external 
man  ;  for  by  evening  in  the  Word  is  signified  a  state  of  the 
interiors  when  the  truths  of  faith  are  in  obscurity  and  the 
goods  of  love  in  some  degree  of  cold.  For  the  states  of 
love  and  light  vary  with  the  angels,  as  vary  in  the  world 
the  states  of  the  times  of  the  day,  which  are  morning,  mid- 
day, evening,  night  or  twilight,  and  again  morning.  When 
the  angels  are  in  a  state  of  love,  then  it  is  morning  to  them, 
and  the  Lord  appears  to  them  as  the  rising  Sun  ;  when  they 
are  in  a  state  of  light,  then  it  is  mid-day  to  them  ;  but  when 
they  are  in  a  state  of  light  in  obscurity,  then  it  is  evening 
to  them  ;  and  afterward  when  they  are  in  a  state  of  love  in 
obscurity  or  in  some  degree  of  cold,  then  it  is  night  to 
3  them,  or  rather  twilight  before  the  morning.  Such  states 
succeed  continually  with  the  angels,  and  by  them  they  are 
continually  perfected.  These  variations  do  not  however 
arise  from  the  Sun  there,  its  rising  and  setting,  but  from  the 
state  of  the  interiors  of  the  angels  themselves  ;  for  they  de- 
sire, like  men,  now  to  be  in  their  internals,  and  now  in 
externals.  When  they  are  in  internals,  then  they  are  in  a 
state  of  love  and  light  thence  in  clearness,  and  when  in 
externals,  then  they  are  in  a  state  of  love  and  light  thence 
in  obscurity,  for  such  is  the  external  in  comparison  with 
the  internal.  This  is  the  origin  of  the  variations  of  the 
states  of  angels.  They  have  such  states  and  such  varia- 
tions because  the  Sun  of  heaven,  which  is  there  the  Lord, 
is  Divine  love  itself ;  therefore  the  heat  which  thence  pro- 
ceeds is  the  good  of  love,  and  the  light  is  the  truth  of  faith  ; 
for  all  things  which  proceed  from  that  Sun  are  alive,  and 
not  like  those  which  proceed  from  the  sun  of  the  world, 


No.  10135.]     CHAPTER  XXIX.  VER.  36-46. 


203 


which  are  dead.  From  this  may  be  evident  what  heavenly  3 
heat  is,  and  what  heavenly  light ;  and  whence  it  is  that  by 
heat,  flame,  and  fire  in  the  Word  is  signified  the  good  of 
love,  by  light  and  its  splendor  the  truth  of  faith,  and  by  the 
sun  the  Lord  Himself  as  to  Divine  love ;  that  the  Lord  in 
the  heavens  is  the  Sun,  may  be  seen  above  (n.  3636,  3643, 
4321,  5097>  7078,  7083,  7171,  7173,  8812)  ;  also  that  the 
heat  thence  is  the  good  of  love  (n.  3338,  3339,  3636,  3693, 
4018,  5 1 15,  6032,  6314)  ;  and  the  light  from  that  Sun  Di- 
vine truth,  from  which  comes  faith,  intelligence,  and  wisdom 
(see  citations  n.  9548,  9684).  From  this  may  now  be  evi- 
dent what  is  signified  by  morning,  and  what  by  evening. 
But  let  it  be  known  that  in  the  present  case  morning  in-  4 
volves  also  mid-day,  and  evening  also  twilight ;  for  when  in 
the  Word  morning  and  evening  are  spoken  of,  then  the 
whole  day  is  meant,  thus  by  morning  also  mid-day,  and  by 
evening  also  night  or  twilight ;  hence  by  morning  is  here 
signified  a  state  of  love  and  also  of  light  in  clearness,  and 
by  evening  a  state  of  light  and  also  of  love  in  obscurity, 
that  is,  in  the  external  man.  That  by  between  the  eve-  5 
nings  is  not  meant  the  time  between  the  evening  of  one  day 
and  the  evening  of  another  day,  but  the  time  between 
evening  and  morning,  thus  inclusively  night  or  twilight,  is 
plain  from  this,  that  the  continual  burnt  offering  of  a  lamb 
was  made  not  only  in  the  evening,  but  also  in  the  morning. 
Hence  it  may  be  evident  that  the  like  is  signified  in  other 
places  by  between  the  evenings,  as  where  it  is  said  that  they 
should  offer  the  passover  between  the  evenings  (Exod.  xii. 
6:  Num.  ix.  5,  11)  ;  which  is  also  declared  elsewhere  in 
these  words  :  TAou  shalt  sacrifice  the  passover  in  the  even- 
ing, at  the  going  down  of  the  sun,  at  the  season  that  thou 
earnest  forth  out  of  Egypt.  And  thou  shalt  seethe  and  eat 
it  in  the  place  which  Jehovah  thy  God  shall  choose  :  and 
thou  shalt  turn  in  the  morning  and  go  unto  thy  tents  (Deut. 
xvi.  6,  7).  That  evening  in  general  signifies  a  state  of  light  6 
in  obscurity  is  evident  in  Jeremiah  :  Arise  and  let  us  go  up 


204 


EXODUS. 


[No.  10135. 


at  mid- day  ;  woe  unto  you  because  the  day  departeth,  because 
the  shades  of  evening  are  stretched  out ;  arise,  let  us  go  up  in 
the  night,  and  let  us  destroy  palaces  (vi.  4,5)  —  where  eve- 
ning and  night  signify  the  last  times  of  the  church,  when  all 
faith  and  love  are  destroyed.  And  in  Zechariah  :  //  shall 
be  one  day  which  is  known  unto  Jehovah  .  .  .  at  the  time 
0/  evening  there  shall  be  light.  .  .  .  In  that  day  living  waters 
shall  go  out  Jrom  Jerusalem  .  .  .and  Jehovah  shall  be  Xing 
over  all  the  earth  (xiv.  7-9)  — speaking  of  the  coming  of 
the  Lord  ;  the  end  of  the  church  is  the  time  of  evening,  and 
light  is  the  Lord  as  to  Divine  truth.  So  in  Daniel :  A  holy 
one  .  .  .  said  unto  me.  Until  evening  and  morning  two 
thousand  three  hundred  (viii.  13,  14). 

10 1 36.  And  a  tenth  of  fine  flour  tetnpered  with  beaten 
oil,  a  fourth  of  a  hin.  That  this  signifies  spiritual  good 
from  what  is  celestial  as  much  as  is  sufficient  for  conjunc- 
tion, is  evident  from  the  signification  of  the  tenth  of  an 
ephah,  as  so  much  as  is  sufficient  and  is  for  uses  (see  n.  8468, 
8540,  9757)  ;  from  the  signification  of  fine  flour,  as  truth 
from  good  (n.  9995),  here  truth  from  celestial  good,  which 
truth  is  called  spiritual  good ;  from  the  signification  of  oil, 
as  celestial  good  (n.  886,  3728,  4582,  4638,  9474,  9780)  ; 
and  from  the  signification  of  the  fourth  of  a  hin,  as  so  much 
as  is  for  conjunction ;  for  by  four  is  signified  conjunction 
(n.  9601,  9674),  hence  a  fourth  or  fourth  part  is  so  much 
as  is  sufficient  for  conjunction.  The  ephah  and  hin  were 
measures,  and  by  measure  is  signified  the  quantity  of  a  thing 
treated  of;  by  an  ephah,  which  was  a  measure  of  fine  flour, 
wheat,  and  barley,  the  quantity  of  good,  and  by  a  hin,  which 
was  a  measure  of  wine  and  oil,  the  quantity  of  truth.  That 
the  tenth  of  an  ephah  is  meant  is  evident  from  Leviticus 
(vi.  20,  and  other  passages).  Hence  it  is  plain  that  by  a 
tenth  of  fine  flour  tempered  with  beaten  oil  the  fourth  of 
a  hin,  is  signified  spiritual  good  from  celestial  so  much  as 
is  for  conjunction.  What  the  spiritual  and  what  the  celes- 
tial are,  may  be  seen  in  the  passages  cited  above  (n.  9277). 


No.  10I37]     CHAPTER   XXIX,  VER.  36-46. 


205 


10137.  And  a  drink  offering  of  the  fourth  of  a  hin  of 
wine.  That  this  signifies  spiritual  truth  so  much  as  is  suf- 
ficient for  conjunction,  is  evident  from  the  signification  of 
wine,  as  truth  (see  n.  1071,  1798,6377),  here  spiritual 
truth  correspondmg  to  spiritual  good  from  celestial,  which 
is  signified  by  fine  flour  tempered  with  oil  —  of  which  just 
above  (n.  10136)  ;  for  in  the  Word  where  good  is  treated 
of,  truth  is  treated  of  also,  and  indeed  truth  of  the  same 
kind  of  which  the  good  is,  for  the  reason  that  all  things  in 
heaven  and  also  in  the  world  have  reference  to  good  and  to 
truth,  and  indeed  to  both  that  they  may  be  anything ;  for 
good  without  truth  is  not  good,  and  truth  without  good  is 
not  truth  —  see  what  was  cited  above  (n.  9263,  9314).  For 
this  reason  when  the  minchah  was  offered,  which  was  bread, 
a  drink  offering  was  also  offered,  which  was  wine  ;  and  so  in 
the  Holy  Supper.  Hence  by  the  drink  offering  of  wine  is 
here  meant  truth  corresponding  to  the  good  which  is  signi- 
fied by  the  minchah,  or  bread  offering,  spoken  of  just  above. 
The  signification  is  further  evident  from  that  of  the  fourth 
of  a  hin,  as  so  much  as  is  sufficient  for  conjunction  —  see 
just  above  (n.  10136).  Every  one  may  see  that  by  the  * 
bread  offering,  which  was  bread,  and  by  the  drink  offering, 
which  was  wine,  are  not  meant  merely  bread  and  wine,  but 
something  of  the  church  and  heaven,  thus  things  spiritual 
and  celestial,  which  are  of  heaven  and  the  church.  Other- 
wise to  what  purpose  could  it  be  to  put  bread  and  wine 
upon  the  fire  of  the  altar?  Could  this  have  been  grateful 
to  Jehovah?  or  could  this  have  been  to  Him  as  it  is  called 
an  odor  of  rest  ?  and  could  this  make  expiation  for  man  ? 
He  who  regards  the  Word  as  holy,  can  never  suppose  that 
anything  so  earthly  would  be  pleasing  to  Jehovah,  unless 
some  deeper  and  more  interior  Divine  was  contained  in  it. 
He  who  believes  that  the  Word  is  Divine  and  spiritual 
throughout,  ought  fully  to  believe  that  in  its  every  expres- 
sion there  lies  concealed  an  arcanum  of  heaven.  But  here- 
tofore it  has  not  been  known  where  that  arcanum  lies 


206 


EXODUS. 


[No.  10137. 


concealed,  because  it  has  not  been  known  that  there  is  an 
internal  sense  which  is  spiritual  and  Divine  in  every  thing 
of  the  Word  ;  and  that  there  are  angels  with  every  man  who 
perceive  what  he  thinks  and  comprehend  the  Word  spir- 
itually while  he  is  reading  it,  and  that  through  them  from 
the  Lord  holiness  then  flows  in,  and  thus  that  by  them 
there  is  conjunction  of  heaven  with  man,  consequently  con- 
junction of  the  Lord  through  the  heavens  with  him.  For 
this  reason  such  a  Word  has  been  given  to  man,  by  which 
his  salvation  may  be  thus  provided  for  by  the  Lord,  as 

3  could  not  be  otherwise.  That  the  bread  offering  or  min- 
chah,  which  was  bread,  signifies  the  good  of  love,  and  that 
the  drink  offering,  which  was  wine,  signifies  the  good  of 
faith,  and  that  they  are  so  perceived  by  the  angels,  may  be 
evident  from  all  that  is  said  in  the  Word  concerning  the 
bread  offering  and  the  drink  offering  —  as  in  Joel :  The 
minchah  and  the  drink  offering  is  cut  off  from  the  house  of 
Jehovah  ;  the  priests  the  ministers  of  Jehovah  mourn.  The 
field  is  wasted,  the  ground  mourneth  ;  for  the  corn  is  wasted, 
the  new  wine  is  dried  up,  the  oil  languisheth.  The  vine  is 
withered,  and  the  fig  tree  languisheth.  .  .  .  Howl,  ye  ministers 
of  Jehovah,  for  the  bread  offering  and  the  drink  offering  is 
withholden  from  the  house  of  our  God  .  .  .  for  the  day  of 
Jehovah  is  near,  and  as  devastation  from  Shaddai  shall  it 
come  (i.  9-15).  The  subject  here  is  the  last  time  of  the 
church,  when  there  is  no  longer  in  it  the  good  of  love  and 
the  truth  of  faith,  which  is  signified  by  the  day  of  Jehovah 
being   near,  and  coming  as  devastation  from  Shaddai. 

4  From  this  it  is  plain  that  by  the  bread  offering  and  drink 
offering  which  were  cut  off  from  the  house  of  Jehovah,  by 
the  field  which  was  wasted,  by  the  ground  which  mourneth, 
by  the  corn  which  was  also  wasted,  by  the  new  wine  which 
was  dried  up,  by  the  oil  which  languished,  and  by  the  vine 
and  fig  tree,  are  signified  such  things  as  are  of  the  church 
and  heaven  ;  but  what  is  signified  the  internal  sense  teaches. 
From  this  it  is  plain  that  by  field  is  signified  the  church  as 


No.  10137.]     CHAPTER   XXIX.   VER.   36-46.  20/ 

to  reception  of  truth  (see  n.  3766, 4982,  7502,  7571,  9295), 
by  earth  the  church  as  to  good  (see  citations  n.  9325),  by 
corn  every  good  of  the  church  (n.  5295,  5410,  5959),  by 
new  wine  every  truth  of  the  church  (n.  3580),  by  oil  the 
good  of  love  (n.  4582,  4638,  9780),  by  vine  the  interior 
good  of  the  spiritual  church  (n.  51 13,  6376,  9277),  by  fig 
tree  exterior  good  (n.  217,  4231,  5113).  Thus  it  is  plain 
that  the  bread  offering  and  drink  offering  are  worship  from 
the  good  of  love  and  from  the  good  of  faith.  And  in  5; 
Malachi :  The  bread  offering  I  will  not  accept  from  your 
hands  ;  for  from  the  rising  of  the  sun  even  to  its  going  down, 
the  name  of  Jehovah  shall  be  great  among  the  gentiles  ;  and 
in  every  place  incense  is  offered  unto  My  name,  and  a  clean 
bread  offering  (i.  10,  11).  That  in  this  passage  by  a  bread 
offering  is  not  meant  a  bread  offering,  nor  by  incense  in- 
cense, is  plain,  for  the  subject  is  the  church  among  the 
nations,  but  with  whom  there  was  no  bread  offering ;  for  it 
is  said,  from  the  rising  of  the  sun  to  its  going  down  the 
name  of  Jehovah  shall  be  great  among  the  nations,  and  in 
every  place  is  a  clean  bread  offering  and  incense  —  that 
incense  is  adoration  from  the  good  of  faith,  see  above 
(n.  9475).  So  in  David  :  Let  my  prayers  be  accepted  as  in-  6 
cense  before  Thee,  the  lifting  up  of  my  hands  as  the  evening 
bread  offering  (Ps.  cxli.  2).  The  evening  bread  offering  is 
the  good  of  love  in  the  external  man.  And  in  Isaiah  :  Ye  7 
inflame  yourselves  with  gods  under  every  ^reen  tree.  .  .  . 
Even  to  them  hast  thou  poured  a  drink  offering,  thou  hast 
offered  a  gift  .  .  .  thou  offeredst  a  gift  to  a  king  in  oil ;  and 
didst  increase  thy  perfumes  .  .  .  and  didst  debase  thyself  to 
hell  (Ivii.  5,  6,  9).  Worship  from  evils  and  falsities  which 
are  from  hell  is  the  subject  here  ;  gods  in  the  internal  sense 
are  falsities,  for  they  who  worshipped  other  gods  called 
them  indeed  by  name,  but  still  they  were  falsities  from 
evils  which  they  worshipped.  That  strange  gods  in  the 
Word  are  falsities  may  be  seen  above  (n.  4402,  8941)  ;  also 
that  a  green  tree  is  every  perception,  understanding,  and 


2o8 


EXODUS. 


[No.  10137. 


confirmation  of  falsity  (n.  2722,  2972,  4552,  7692)  ;  and 
that  green  is  perception  by  the  senses  (n.  7691).  To  be 
inflamed  is  the  ardor  of  worship ;  for  fire  from  which  the 
inflaming  comes  is  love  in  either  sense  (n.  5215,  6832, 
7575).  To  pour  forth  a  drink  offering  is  worship  from  the 
falsities  of  evil ;  to  ofi"er  a  gift  to  a  king  in  oil  is  to  worship 
Satan  from  evils ;  a  gift  in  oil  is  a  bread  offering ;  to  in- 
crease perfumes  is  to  increase  incense,  by  which  are  signi- 
fied adorations  (n.  9475);  so  also  it  is  said  that  he  de- 

8  based  himself  to  hell.  From  this  it  may  be  evident  that 
the  bread  offering  which  was  bread,  and  the  drink  offering 
which  was  wine,  signify  such  things  as  are  of  the  church 
and  heaven,  namely,  heavenly  food  and  drink,  as  the  bread 
and  wine  in  the  Holy  Supper ;  for  the  purpose  above  men- 
tioned, that  heaven  may  conjoin  itself  with  man  by  the 
Word,  consequently  the  Lord  through  heaven  by  the  Word 
mediating.  Since  the  Divine  of  the  Word  consists  in  such 
things,  it  nourishes  not  only  human  minds,  but  also  angelic 

9  minds,  and  causes  heaven  and  the  world  to  be  one.  From 
this  it  may  also  be  evident  that  all  and  each  of  the  things 
said  and  commanded  in  the  Word  concerning  the  bread 
offering  and  drink  offering,  or  bread  and  wine,  contain  in- 
wardly in  them  Divine  arcana  —  as  that  the  bread  offering 
should  be  fine  flour,  on  which  should  be  oil  and  also  frank- 
incense, and  that  it  should  be  salted,  and  that  it  should 
be  without  leaven,  or  ferment ;  and  that  there  should  be 
one  rule  for  its  composition  when  a  lamb  was  sacrificed, 
another  when  a  ram,  another  when  a  bullock,  and  also  a 
different  one  in  the  sacrifices  of  guilt  and  sin  from  that 
used  in  the  other  sacrifices  :  so  too  the  rule  of  the  wine  was 
various  in  the  drink  offering.  Unless  each  particular  had 
involved  arcana  of  heaven,  they  would  never  have  been 
commanded  in  application  to  the  various  acts  of  worship. 

10  But  that  these  various  things  may  be  presented  under  one 
view,  they  may  be  presented  in  their  order.  In  the  peace 
sacrifices  and  burnt  offerings  there  was  for  every  lamb  a 


No.  10137.]      CHAPTER   XXIX.   VER.   36-46.  2Cg 


bread  offering  of  one  tenth  of  an  ephah  of  fine  flour  tem- 
pered with  the  fourth  of  a  hin  of  oil ;  and  wine  for  a  drink 
offering  the  fourth  of  a  hin.  For  every  ram  there  was  a 
bread  offering  of  two  tenths  of  fine  flour,  and  a  third  of  a 
hin  of  oil ;  of  wine  for  a  drink  offering  the  third  of  a  hin. 
For  every  bullock  there  was  a  bread  offering  of  three  tenths 
of  fine  flour  tempered  with  oil  the  half  of  a  hin ;  and  of 
wine  for  a  drink  offering  the  half  of  a  hin  (Num.  xv.  4-12  ; 
xxviii.  10-29;  xxix.  3-37).  The  reason  why  for  a  lamb 
there  was  a  different  proportion  of  the  quantity  of  fine 
flour,  oil,  and  wine,  than  for  a  ram  and  a  bullock,  was  tha«. 
a  lamb  signified  the  inmost  good  of  innocence,  a  ram  the 
middle  good  of  innocence,  and  a  bullock  the  outmost  or 
external  good  of  innocence ;  for  there  are  three  heavens, 
the  inmost,  the  middle,  and  the  outmost,  hence  also  there 
are  three  degrees  of  the  good  of  innocence.  Its  increase 
from  first  to  last  is  signified  by  the  increasing  proportion 
of  fine  flour,  oil,  and  wine.  It  is  to  be  known  that  the 
good  of  innocence  is  the  very  soul  of  heaven,  because 
this  good  is  alone  receptive  of  love,  charity,  and  faith, 
which  make  the  heavens  —  that  a  lamb  is  the  inmost 
good  of  innocence,  see  above  (n.  3994,  10132)  ;  and 
a  ram  the  middle  or  interior  good  of  innocence  (see 
n.  10042)  ;  and  a  bullock  the  lowest  or  outmost  good  of 
innocence  (n.  9391,  9990).  But  in  the  sacrifices  for  con-  u 
fession  there  was  a  bread  offering  of  unleavened  cakes  tem- 
pered with  oil,  of  unleavened  wafers  anointed  with  oil,  of 
fine  flour  sodden  for  the  cakes  tempered  with  oil ;  besides 
leavened  cakes  of  bread  (Lev.  vii.  11,  12)  ;  and  in  the 
sacrifices  of  guilt  and  sin  there  was  a  bread  offering  of  the 
tenth  of  an  ephah  of  fine  flour,  but  no  oil  and  frankincense 
upon  it  (Lev.  v.  11).  No  oil  and  frankincense  was  to  be 
put  upon  the  bread  offering  of  the  sacrifice  of  sin  and  guilt 
for  the  reason  that  by  oil  is  signified  the  good  of  love,  and 
by  frankincense  the  truth  of  that  good,  and  by  the  sacri- 
fices of  sin  and  guilt  is  signified  purification  and  expiation 


2IO 


EXODUS. 


[No.  10 1 37. 


from  evils  and  falsities  thence,  which  on  that  account  were 
12  not  to  be  mixed  with  good  and  the  truth  thence.  More- 
over concerning  the  bread  offering  of  Aaron  and  of  his 
sons  on  the  day  in  which  they  were  anointed,  see  Leviti- 
cus (vi.  13-15)  ;  and  the  bread  offering  of  the  first  fruits 
of  the  harvest  (ii.  14,  15  ;  xxiii.  10,  12,  13,  17)  ;  the  bread 
offering  of  the  Nazirite  (Num.  vi.)  ;  the  bread  offering  of 
jealousy  (Num.  v.)  ;  the  bread  offering  of  one  that  was 
cleansed  from  the  leprosy  (Lev.  xiv.)  ;  and  the  bread 
offeiing  baked  in  an  oven  ;  the  bread  offering  of  the  frying 
pan  and  the  baking  pan  (Lev.  ii.  3-7).  That  no  leaven 
was  to  be  in  the  bread  offering,  nor  any  honey ;  and  that 
the  bread  offering  was  to  be  salted,  may  be  seen  in  verses 
10-12,  of  the  same  chapter.  No  leaven  and  no  honey 
were  to  be  in  the  bread  offering  because  leaven  in  the 
spiritual  sense  is  falsity  from  evil,  and  honey  external  en- 
joyment thus  mixed  with  the  enjoyment  of  the  love  of  the 
world,  by  which  also  heavenly  goods  and  truths  ferment 
and  are  thus  dissipated  ;  and  it  was  to  be  salted  because 
salt  signified  truth  desiring  good,  thus  conjoining  both. 
That  leaven  is  falsity  from  evil,  see  above  (n.  2342,  7906, 
8051,  9992)  ;  also  that  honey  is  external  enjoyment,  thus 
the  enjoyment  of  love  in  either  sense  (n.  5620)  ;  and  that 
salt  is  truth  desiring  good  (n.  9207). 

10 138.  For  the  first  lamb.  That  this  signifies  these 
things  in  the  internal  man,  is  evident  from  the  signification 
of  the  first  lamb,  or  what  was  offered  for  a  burnt  offering 
in  the  morning,  as  the  good  of  innocence  in  the  internal 
man  (see  above,  n.  10134). 

10139.  And  the  second  lamb  thou  shall  offer  between  the 
evenings.  That  this  signifies  the  removal  of  evils  by  the 
good  of  innocence  from  the  Lord  in  a  state  of  love  and  of 
light  thence  in  the  external  man,  is  evident  from  what  was 
unfolded  above  (n.  10135),  where  are  like  words. 

10140.  According  to  the  bread  offering  of  the  morning, 
and  according  to  the  drink  offering  thereof  thou  shall  do 


No.  10143.]     CHAPTER  XXIX.  VER.  36-46. 


211 


thereto.  That  this  signifies  spiritual  good  from  celestial, 
and  its  truth  so  much  as  is  sufficient  for  conjunction,  is 
evident  from  the  signification  of  the  morning  bread  offer- 
ing, or  the  bread  offering  for  the  second  lamb,  as  spiritual 
good  from  celestial,  and  its  truth  so  much  as  is  sufficient 
for  conjunction  —  see  also  above  (n.  10136,  10137). 

10141.  For  an  odor  of  rest.  That  this  signifies  a  per- 
ception of  peace,  is  evident  from  the  signification  of  an 
odor  of  rest,  as  perception  of  peace  (see  n.  10054), 

10142.  An  offering  by  fire  imto  Jehovah.  That  this  sig- 
nifies from  the  Divine  love  of  the  Lord,  is  evident  from 
what  was  said  and  shown  also  above  (n.  10055). 

10 1 43.  And  it  shall  be  a  continual  burnt  offering.  That 
this  signifies  all  Divine  worship  in  general,  is  evident  from 
the  signification  of  a  burnt  offering,  as  Divine  worship  —  of 
which  below;  and  from  the  signification  of  continual,  as 
all  in  all  (see  above  n.  10133).  Hence  by  the  continual 
burnt  offering  is  signified  all  Divine  worship  in  general,  and 
when  the  lamb  is  meant  of  which  the  burnt  offering  con- 
sists, by  which  is  signified  the  good  of  innocence,  in  all 
worship  is  also  signified.  For  all  worship  which  is  truly 
such  must  be  from  the  truths  of  faith  and  the  goods  of 
love,  and  in  every  good  of  love,  and  hence  in  every  truth 
of  faith,  there  must  be  the  good  of  innocence  (n.  10133); 
thus  by  the  continual  burnt  offering  is  also  signified  in  ail 
worship.  A  burnt  offering  is  Divine  worship  because  burnt 
offerings  and  sacrifices  were  the  principal  things  of  repre- 
sentative worship  with  the  Israelitish  and  Jewish  nation, 
and  all  things  relate  to  their  principal  or  head,  and  are 
named  from  it.  That  the  principal  of  worship  with  that 
nation  consisted  in  sacrifices  and  burnt  offerings,  and  that 
hence  by  them  is  signified  the  all  of  worship  in  general, 
may  be  seen  above  (n.  922,  1343,  2180,  6905,  8680,  8936, 
10042).  But  what  the  Divine  worship  is  which  is  signified 
by  sacrifices  and  burnt  offerings  shall  be  briefly  told.  By 
sacrifices  and  burnt  offerings  were  particularly  signified 


212 


EXODUS. 


[No.  10143. 


purification  from  evils  and  falsities,  and  then  the  implant- 
ing of  good  and  truth,  and  the  conjunction  of  both,  thus 
regeneration  —  see  above  (n.  10022,  10053,  10057).  The 
man  who  is  in  these  is  in  genuine  worship,  for  purification 
from  evils  and  falsities  consists  in  desisting  from  them  and 
in  shunning  and  abhorring  them  ;  and  the  implanting  of 
good  and  of  truth  consists  in  thinking  and  willing  what  is 
good  and  what  is  true,  and  speaking  and  doing  them  ;  and 
the  conjunction  of  both  consists  in  living  from  them  ;  for 
when  good  and  truth  are  conjoined  with  man,  he  has  then 
a  new  will  and  a  new  understanding,  consequently  a  new 
life.  When  man  is  in  this  state,  then  in  every  work  which 
he  does  there  is  Divine  worship,  for  he  then  has  respect  to 
the  Divine  in  everything,  he  venerates  it,  and  he  loves  it, 

4  consequently  he  worships  it.  That  this  is  genuine  Divine 
worship  is  unknown  to  those  who  place  worship  in  adora- 
tion and  prayers,  thus  in  such  things  as  are  of  the  mouth 
and  thought,  and  not  in  such  as  are  of  act  from  the  good 
of  love  and  the  good  of  faith ;  when  yet  the  Lord  regards 
nothing  else  in  the  man  who  is  in  adoration  and  in  prayers 
than  his  heart,  that  is,  his  interiors,  such  as  they  are  as  to 
love  and  faith  thence.  If  therefore  these  are  not  inwardly 
in  adoration  and  prayers,  there  is  no  soul  and  life  in  them, 
but  only  what  is  external,  such  as  is  that  of  flatterers  and 
pretenders,  who  we  well  know  are  not  pleasing  to  a  wise 

5  man  in  the  world.  In  a  word,  to  act  according  to  the  pre- 
cepts of  the  Lord  is  truly  to  worship  Him,  yea,  it  is  truly 
love  and  faith,  as  also  may  be  evident  to  every  one  who 
gives  thought  to  it ;  for  he  who  loves  and  believes  any  one, 
wishes  for  nothing  more  than  to  will  and  do  what  the  other 
wills  and  thinks,  for  he  only  desires  to  know  his  will  and 
thought,  thus  his  good  pleasure.  It  is  otherwise  with  the 
man  who  does  not  love  and  believe  ;  and  so  it  is  with  love 
to  God,  as  also  the  Lord  teaches  in  John  :  He  that  hath 
My  commandments,  and  doeth  them,  he  it  is  who  loveth 
Me.  .  .  .  I/e  that  Un>eth  Me  not,  keepeth  not  My  words 


No.  IOI45.]     CHAPTER  XXIX.   VER.   36  -  46. 


(xiv.  21,  24).  And  again:  If  ye  keep  My  commano'vteuts, 
ye  shall  abide  in  My  love  .  .  .  this  is  My  commandment, 
that  ye  love  one  another  (xv.  10,  12).  That  external  wor-  6 
ship  without  such  internal  is  not  worship,  is  also  signified 
by  what  is  said  of  burnt  offerings  and  sacrifices  in  Jere- 
miah :  I  spake  not  unto  your  fathers  .  .  .  concerning  burnt 
offerings  and  sacrifices  :  but  this  thing  I  commanded  them, 
saying.  Hearken  unto  My  voice,  and  I  will  be  your  God 
(vii.  21-23).  •^"^  Hosea  :  I  desire  mercy,  and  not  sac- 
rifice, and  the  knowledge  of  God  more  than  burnt  offering 
(vi.  6).  In  Micah  :  Shall  I  come  before  Jehovah  with 
burnt  offerings?  .  .  .  Will  Jehovah  be  pleased  with  thou- 
sands of  rams  ?  .  .  .  He  hath  showed  thee  what  is  good, 
and  what  doth  Jehovah  require  of  thee,  but  to  do  judgment, 
and  to  love  mercy,  and  to  walk  humbly  with  thy  God  ?  (vi. 
6-8.)  And  in  the  First  Book  of  Samuel :  Hath  Jehovah 
pleasure  in  burnt  offerings  and  sacrifices  ?  .  .  .  Behold,  to 
hearken  is  better  than  sacrifice,  and  to  obey  than  the  fat  of 
rams  (xv.  22),  That  the  veriest  worship  of  the  Lord  con- 
sists in  a  life  of  charity,  and  not  in  a  life  of  piety  without  it, 
may  be  seen  above  (n.  8252-8257). 

10 144.  To  your  generations.  That  this  signifies  per- 
petually in  the  church,  is  evident  from  the  signification  of 
generations,  when  spoken  of  the  sons  of  Israel,  as  what  is 
successive  in  the  church  ;  for  by  the  sons  of  Israel  is  sig- 
nified the  church,  and  by  generations  its  succession.  By 
generations  also  are  signified  spiritual  generations  which 
are  of  faith  and  love,  thus  which  are  of  the  church,  and  by 
"  to  generations  "  is  signified  also  what  is  perpetual  and  so 
successive.  That  by  the  sons  of  Israel  is  signified  the 
church,  see  what  is  cited  above  (n.  9340)  ;  also  that  by 
generations  are  signified  those  things  which  are  of  faith  and 
love  (n.  2020,  2584,  6239)  ;  and  what  is  perpetual  and 
eternal  (n.  9789),  thus  successive  (n.  9845). 

10145.  At  the  door  of  the  tent  of  meeting.  That  this  sig- 
nifies the  conjunction  of  good  and  truth,  is  evident  from 


214 


EXODUS. 


[No.  10145. 


the  signification  of  the  door  of  the  tent,  as  the  conjunction 
of  good  and  truth  (see  n.  loooi,  10025). 

10 1 46.  Before  Jehovah:  That  this  signifies  from  the 
Lord,  is  evident  from  this,  that  Jehovah  in  the  Word  is  the 
Lord  —  see  what  is  cited  above  (n.  9373)  ;  that  before 
Jehovah  means  from  the  Lord,  is  because  before  signifies 
presence,  and  the  presence  of  the  Lord  is  what  is  received 
of  the  good  which  is  of  love  and  of  the  truth  which  is  of 
faith  from  Him  j  hence  it  is  that  before  the  Lord  is  from 
the  Lord.  The  Lord  indeed  is  present  with  every  man, 
but  He  is  present  with  the  good  in  one  way  and  with  the 
evil  in  another ;  with  the  good  He  is  present  in  everything 
which  they  think  from  the  truths  of  faith,  and  which  they 
will  from  the  good  of  love  ;  and  so  present  that  He  Him- 
self is  faith  and  He  Himself  is  love  to  them  ;  consequently 
He  is  as  if  dwelling  in  them,  according  to  the  words  of  the 
Lord  Himself  in  John  :  The  Spirit  of  truth  .  .  .  shall  abide 
with  you,  and  shall  be  in  you  .  .  .  and  ye  shall  know  that 
J  am  in  My  Father,  and  ye  in  Me,  and  I  in  you.  He  that 
hath  My  commandments,  and  doeth  them,  he  it  is  that  love th 
Me  .  .  ,  and  We  will  come  unto  him,  and  make  Our  abode 

2  with  him  (xiv.  17,  18,  20,  21,  23).  But  with  the  evil  the 
Lord  is  not  present  in  any  particulars,  because  they  have 
no  faith  nor  charity  ;  but  He  is  present  in  a  general  way, 
by  which  presence  they  have  the  faculty  of  thinking  and 
willing  and  also  of  receiving  faith  and  charity,  but  only  so 
far  as  they  desist  from  evils.  So  far  as  they  do  not  desist 
from  evils  He  appears  absent ;  and  the  degrees  of  His 
absence  are  according  to  the  absence  of  the  truth  and 
good  of  faith  and  love.  Thus  they  who  are  in  heaven  are 
in  the  presence  of  the  Lord,  but  they  who  are  in  hell  are 

3  in  His  absence.  Nevertheless  the  Lord  is  not  really  absent 
from  man,  but  man  is  absent  from  the  Lord,  for  the  man 
who  is  in  evils  looks  backward  from  Him  ;  and  the  things 
which  are  thus  before  his  eyes  are  present  to  him  accord- 
ing to  their  affinities  for  the  evils  in  which  he  is ;  for  in  the 


No.  IOI49.]      CHAPTER  XXIX.  VER.  36-46. 


215 


Other  life  there  is  not  space,  but  only  the  appearance  of 
space  according  to  affinities  of  thoughts  and  affections.  It 
is  very  much  like  the  presence  of  the  sun  of  this  world  as 
to  light  and  heat ;  the  sun  is  equally  present  at  all  times  ; 
but  when  the  earth  turns  itself  from  the  sun,  then  the  light 
disappears  and  shade  comes  on,  first  the  shade  of  evening, 
and  then  the  shade  of  night.  And  when  the  earth  does 
not  look  directly  to  the  sun,  but  obliquely,  as  in  the  time 
of  winter,  then  the  heat  retires,  and  cold  comes  on,  in  con- 
sequence of  which  all  things  of  the  earth  grow  torpid  and 
die.  This  is  also  called  the  absence  of  the  sun,  when  never- 
theless it  is  the  absence  of  the  earth  from  the  sun  —  not  as 
to  space,  but  as  to  the  state  of  light  and  heat :  this  is  said 
by  way  of  illustration. 

10147.  ^Iiere  I  will  meet  with  you,  to  speak  to  thee 
there.  That  this  signifies  His  presence  and  influx,  is  evi- 
dent from  the  signification  of  meeting  to  speak,  as  presence 
and  influx ;  for  meeting  is  presence,  and  speaking  when 
said  of  Jehovah,  that  is,  the  Lord,  is  influx —  that  speaking 
is  influx,  see  above  (n.  2951,  5481,  5797,  7270).  What 
the  presence  of  the  Lord  is,  was  shown  above  (n.  10146)  ; 
and  what  His  influx  is,  may  be  seen  in  the  passages  cited 
above  (n.  9223,  9276,  9682). 

10148.  And  there  I  will  meet  with  the  sons  of  Israel. 
That  this  signifies  the  presence  of  the  Lord  in  the  church, 
is  evident  from  the  signification  of  meeting,  as  presence  — 
see  just  above  (n.  10147)  ;  and  from  the  representation  of 
the  sons  of  Israel,  as  the  church  (n.  9340). 

10149.  And  it  shall  be  hallowed  in  My  glory.  That  this 
signifies  reception  of  Divine  truth  from  the  Lord,  is  evident 
from  the  signification  of  being  hallowed,  as  reception  of  the 
Divine  from  the  Lord  —  of  which  below  \  and  from  the  sig- 
nification of  glory,  as  Divine  truth  (see  n.  4809,  5922,  8427, 
9429).  That  being  hallowed  is  reception  of  the  Divine 
from  the  Lord,  is  because  the  Lord  alone  is  holy  and  hence 
everything  holy  is  from  Him  (n.  9229),  and  because  the 


2l6 


EXODUS. 


[No.  10149. 


Divine  truth  proceeding  from  Him  is  what  is  meant  in  the 
Word  by  holy  (n.  9818)  ;  but  here,  where  the  subject  is 
the  sons  of  Israel,  their  burnt  offerings  and  sacrifices,  the 
tent  of  meeting,  and  the  altar,  by  being  holy  and  hallowed 
is  signified  the  representation  thereof;  for  the  reason  that 
with  the  Israelitish  and  Jewish  nation  all  things  were  repre- 
sentative of  the  interiors  of  the  church,  which  are  of  faith 
and  love  from  the  Lord  to  the  Lord.    For  the  church  insti- 

2  tuted  with  that  nation  was  a  representative  church  ;  hence 
all  external  things  signified  and  represented  such  things  as 
the  internal  sense  teaches,  and  were  therefore  called  holy, 
as  the  altar,  the  fire  upon  it,  the  burnt  offering,  the  fat,  the 
blood,  the  tent  of  meeting,  the  table  there  on  which  was 
the  bread  of  Presence,  the  table  of  incense,  the  candlestick, 
and  all  their  vessels,  especially  the  ark  in  which  was  the 
Testimony ;  besides  the  bread,  cakes,  wafers,  which  were 
called  the  bread  offering,  the  oil,  the  frankincense  ;  also  the 
garments  of  Aaron,  as  the  ephod,  robe,  tunic,  head-tire, 
especially  the  breastplate ;  and  likewise  Aaron  himself 
was  called  holy,  as  also  the  sons  of  Israel.  But  all  those 
things  were  holy  only  because  they  represented  and  thus 
signified  holy  things,  that  is.  Divine  things  from  the  Lord, 

3  for  these  alone  are  holy.  They  who  are  in  externals  with- 
out internals  believe  that  such  things  were  holy,  not  repre- 
sentatively, but  essentially,  after  they  were  consecrated  ;  but 
they  are  altogether  deceived.  If  they  worship  them  as 
essentially  holy,  then  they  worship  earthly  things,  nor  do 
they  much  differ  from  those  who  worship  stones  and  wood, 
as  idolaters  do.  On  the  other  hand  those  who  worship  the 
things  that  are  represented  or  signified,  which  are  holy  and 
Divine,  are  in  genuine  worship,  for  externals  to  them  are 
only  mediate  causes  leading  them  to  think  and  to  will  such 
things  as  are  the  essentials  of  the  church,  which  as  said 
above  are  of  faith  and  love  from  the  Lord  to  the  Lord, 

4  The  same  is  true  at  this  day  in  regard  to  the  Holy  Supper ; 
they  who  when  they  attend  it  do  not  think  from  faith  as  to 


No.  I0I50.]      CHAPTER  XXIX.   VER.  36-46. 


217 


the  Lord,  His  love  toward  the  human  race,  and  a  new  life 
according  to  His  precepts,  worship  only  the  bread  and  wine 
in  the  sacrament,  and  not  the  Lord,  and  believe  these 
externals  holy  which  yet  are  not  holy  in  themselves,  but 
only  from  what  they  signify.  For  the  bread  in  the  Supper 
signifies  the  Lord  as  to  the  good  of  love,  and  the  wine  the 
Lord  as  to  the  truth  of  faith,  and  at  the  same  time  their 
reception  by  man,  which  two  are  the  very  essentials  of  the 
church,  thus  the  very  essentials  of  worship  (n.  421 1,  4217, 
4735.  6i35'  6789,  7850,  8682,  9003,  9127,  10040).  From 
this  may  now  be  evident  what  is  signified  in  the  Word  by 
holy  and  by  being  hallowed. 

10150.  And  I  will  hallow  the  tent  of  meeting.  That  this 
signifies  reception  of  the  Lord  in  the  lower  heavens,  is  evi- 
dent from  the  signification  of  hallowing,  as  reception  of  the 
Divine  of  the  Lord  —  see  just  above  (n.  10149)  ;  and  from 
the  signification  of  the  tent  of  meeting,  as  the  heavens 
(n.  3478,  9457,  9481,  9485,  9963);  it  is  in  the  lower 
heavens  because  by  the  altar  are  signified  the  higher 
heavens  (see  below  n.  10151).  What  is  meant  by  the 
lower  and  the  higher  heavens  shall  here  be  briefly  told. 
The  heavens  are  distinguished  into  two  kingdoms,  the 
celestial  and  the  spiritual ;  the  celestial  kingdom  makes 
the  higher  heavens,  and  the  spiritual  kingdom  the  lower ; 
the  essential  good  of  the  celestial  kingdom  is  the  good  of 
love  to  the  Lord  and  the  good  of  mutual  love  ;  but  the 
essential  good  of  the  spiritual  kingdom  is  the  good  of 
charity  toward  the  neighbor  and  the  good  of  faith.  These 
kingdoms  differ  as  the  intellectual  and  the  voluntary  differ 
with  the  regenerate  man,  in  general  as  do  good  and  truth  ; 
but  what  is  the  nature  of  that  difference  may  be  evident 
from  what  was  shown  concerning  those  two  kingdoms  in 
the  passages  cited  above  (n.  9277  ;  alson.  9543,  9688,  9992, 
10005,  10068).  The  voluntary  also  is  the  inmost  of  man, 
for  it  is  the  man  himself;  but  the  intellectual  is  adjoined 
and  subservient,  thus  exterior.    What  is  interior  is  also 


2l8 


EXODUS. 


[No.  10150. 


called  higher,  and  what  is  exterior  is  also  called  lower. 
That  the  celestial  kingdom  corresponds  to  the  voluntary, 
and  the  spiritual  kingdom  to  the  intellectual  with  the  regen- 
erate man,  may  be  seen  above  (n.  9835).  From  this  is  plain 
what  is  meant  by  the  lower  and  by  the  higher  heavens. 

10151.  And  the  altar.  That  this  signifies  reception  of 
the  Divine  from  the  Lord  in  the  higher  heavens,  is  evident 
from  the  signification  of  hallowing,  as  reception  of  the 
Divine  from  the  Lord  (see  above,  n.  10149)  ;  and  from 
the  signification  of  the  altar,  as  a  representative  of  the  Lord 
as  to  Divine  good  (n.  9964),  here  as  to  Divine  good  pro- 
ceeding from  Him  in  the  heavens  where  it  is  received,  thus 
in  the  higher  heavens,  for  there  the  Lord  is  received  as  to 
Divine  good  ;  but  in  the  lower  heavens  the  Lord  is  received 
as  to  Divine  truth  —  as  was  shown  just  above  (n.  10150). 

2  It  is  to  be  known  that  whatever  represented  the  Lord  Him- 
self also  represented  heaven,  for  the  Divine  proceeding 
from  the  Lord  received  by  the  angels  makes  heaven ;  thus 
the  angels  themselves  as  to  what  is  their  own  do  not  make 
heaven,  but  as  to  the  Divine  which  they  receive  from  the 
Lord.  That  this  is  so,  may  be  evident  from  this,  that 
every  one  of  them  there  acknowledges,  believes,  and  also 
perceives  that  there  is  nothing  of  good  from  himself,  but 
only  from  the  Lord  ;  and  that  whatever  is  from  himself  is 

.  not  good  ;  thus  altogether  according  to  the  doctrine  of  the 
church,  that  all  good  comes  from  above.  Because  this  is 
so,  it  follows  that  it  is  the  Divine  of  the  Lord  which  makes 
heavenly  life  with  them,  consequently  heaven.  Hence  it 
may  be  evident  how  it  is  to  be  understood  that  the  Lord  is 
the  all  in  all  of  heaven  ;  also  that  the  Lord  dwells  there  in 
His  own  ;  and  likewise  that  by  an  angel  in  the  Word  is  sig- 
nified somewhat  of  the  Lord,  as  has  been  shown  in  the 

3  preceding  pages  throughout.  So  it  is  with  the  church  : 
the  men  of  the  church  as  to  what  is  their  own  do  not  make 
the  church,  but  as  to  the  Divine  which  they  receive  from 
the  Lord ;  for  every  one  in  the  church  who  does  not  ac- 


No.  10152.]      CHAPTER  XXIX.   VER.  36-46. 


219 


knowledge  and  believe  that  all  the  good  of  love  and  the 
truth  of  faith  is  from  God,  is  not  of  the  church ;  for  he 
wishes  to  love  God  from  himself,  and  to  believe  in  God 
from  himself,  which  yet  no  one  can  do ;  hence  also  it  is 
plain  that  the  Divine  of  the  Lord  makes  the  church  as  it 
makes  heaven ;  the  church  also  is  the  Lord's  heaven  on 
earth ;  hence  also  the  Lord  in  the  church  is  the  all  in  all, 
as  in  heaven,  and  there  dwells  in  His  own  with  men,  as 
with  the  angels  in  heaven  ;  the  men  of  the  church  also  who 
so  receive  the  Divine  by  love  and  faith  become  angels  of 
heaven  after  the  life  in  the  world  ;  and  no  others.  That  4 
the  Divine  of  the  Lord  makes  His  kingdom  with  man,  that 
is,  heaven  and  the  church  with  him,  the  Lord  also  teaches 
in  ]ohn  :  The  Spirit  0/ truth  .  .  .  shall  abide  with  you,  and 
shall  be  in  you  .  .  .  and  ye  shall  know  that  I  am  in  My 
Father,  and  ye  in  Me,  and  I  in  you  (xiv.  17,  20).  The 
Spirit  of  truth  is  the  Divine  truth  proceeding  from  the 
Lord,  of  which  it  is  said  that  it  shall  abide  in  you  ;  and 
afterward  that  He  is  in  the  Father,  and  they  in  Him,  and 
He  in  them,  whereby  is  signified  that  they  would  be  in  the 
Divine  of  the  Lord,  and  the  Divine  of  the  Lord  in  them  ; 
that  the  Divine  Human  is  there  meant  is  plain.  And  again 
in  the  same  :  Abide  in  Me,  and  I  in  you.  As  the  branch 
cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine  :  so 
neither  can  ye,  except  ye  abide  in  Me.  .  .  .  He  that  abideth 
in  Me,  and  I  in  him,  the  same  beareth  much  fruit,  for  with- 
out Me  ye  can  do  nothing  (xv.  4,  5). 

10152.  Aaron  also  and  his  sons  will  I  hallow  to  perform 
the  priest^ s  office  unto  Me.  That  this  signifies  a  representa- 
tive of  the  Lord  in  both  heavens  as  to  the  work  of  salva- 
tion, is  evident  from  the  representation  of  Aaron,  as  the 
Lord  as  to  celestial  good  (see  n.  9806,  9946,  10068)  ;  and 
from  the  representation  of  the  sons  of  Aaron,  as  the  Lord 
as  to  spiritual  good  (n.  10017,  10068) — thus  in  both 
heavens,  as  well  the  higher  as  the  lower,  for  whether  we 
speak  of  celestial  good,  or  of  the  celestial  kingdom,  or  of 


220 


EXODUS. 


[No.  10152. 


the  higher  heavens,  it  is  the  same  —  as  to  lower  and  higher 
heavens  see  what  was  cited  just  above  (n.  10150,  10151)  j 
and  from  the  representation  of  performing  the  priest's 
office,  as  the  Lord's  work  of  salvation  (n.  9809,  10017). 
Thus  it  is  plain  that  by  hallowing  Aaron  and  his  sons  to 
perform  the  priest's  office  to  Jehovah,  is  signified  a  rep- 
resentative of  the  Lord  in  both  heavens  as  to  the  work  of 

2  salvation.  Something  may  be  said  here  about  the  Lord's 
work  of  salvation.  It  is  known  in  the  church  that  the  Lord 
is  the  Saviour  and  Redeemer  of  the  human  race,  but  it  is 
known  to  few  how  this  is  to  be  understood.  They  who  are 
in  the  externals  of  the  church  beheve  that  the  Lord  re- 
deemed the  world,  that  is,  the  human  race,  by  His  own 
blood,  by  which  they  mean  the  passion  of  the  cross ;  but 
they  who  are  in  the  internals  of  the  church  know  that  no 
one  is  saved  by  the  blood  of  the  Lord,  but  by  a  life  accord- 
ing to  the  precepts  of  faith  and  charity  from  the  Word  of 
the  Lord.  They  who  are  in  the  inmosts  of  the  church  by 
the  blood  of  the  Lord  understand  the  Divine  truth  pro- 
ceeding from  Him,  and  by  the  passion  of  the  cross  they 
understand  the  last  of  the  Lord's  temptation,  by  which  He 
altogether  subjugated  the  hells  and  at  the  same  time  glori- 
fied His  Human,  that  is,  made  it  Divine ;  and  that  thereby 
He  redeemed  apd  saved  all  who  suffer  themselves  to  be 
regenerated  by  a  life  according  to  the  precepts  of  faith  and 
charity  from  His  Word.  By  the  blood  of  the  Lord  also  in 
the  internal  sense,  according  to  which  the  angels  in  the 
heavens  perceive  the  Word,  is  understood  the  Divine  truth 
proceeding  from  the  Lord  (n.  4735,  5476,  6978,  7317,  7326, 

3  7850,  9127,9393,  10026,  10033).  But  how  man  was  saved 
and  redeemed  by  the  Divine  through  the  subjugation  of 
the  hells  and  the  glorification  of  His  Human,  no  one  can 
know  unless  he  knows  that  there  are  with  every  man  angels 
from  heaven  and  spirits  from  hell,  and  that  unless  these  are 
present  with  man  continually,  he  cannot  think  nor  will  any- 
thing ;  and  thus  that  man  as  to  his  interiors  is  either  under 


No.  10152.]     CHAPTER  XXIX.   VER.   36-46.  22 » 

the  dominion  of  spirits  who  are  from  hell,  or  is  under  tha 
dominion  of  angels  who  are  from  heaven.  When  this  is 
first  known,  then  it  may  be  known  that  unless  the  Lord  had 
wholly  subjugated  the  hells,  and  reduced  all  things  both 
there  and  in  the  heavens  into  order,  no  one  could  have 
been  saved  ;  nor  likewise  unless  the  Lord  had  made  His 
Human  Divine  and  had  thereby  acquired  to  Himself  Divine 
power  over  the  hells  and  over  the  heavens  to  eternity.  For 
without  Divine  power  neither  the  hells  nor  the  heavens  can 
be  kept  in  order,  since  the  power  by  which  anything  exists 
must  be  perpetual  that  it  may  subsist,  for  subsistence  is  per- 
petual existence.  The  Divine  Itself  which  is  called  the 
Father,  without  the  Divine  Human  which  is  called  the  Son, 
could  not  effect  this,  because  the  Divine  Itself  without  the 
Divine  Human  cannot  reach  man,  nor  even  an  angel,  since 
the  human  race  has  altogether  removed  itself  from  the  Di- 
vine. This  came  to  pass  in  the  final  period  when  there 
was  no  longer  any  faith  or  charity,  and  therefore  the  Lord 
then  came  into  the  world  and  restored  all  things,  and  this 
from  His  Human,  and  thus  saved  and  redeemed  man  by 
faith  and  love  to  the  Lord  from  the  Lord  ;  for  such  as  re- 
ceive faith  and  love,  the  Lord  can  withhold  from  the  hells 
and  from  eternal  damnation,  but  not  those  who  reject  faith 
and  love  from  Him  to  Him,  for  these  reject  salvation  and 
redemption.  That  the  Divine  Itself  does  this  by  the  Di- 
vine Human  is  evident  from  many  passages  in  the  Word, 
as  from  those  in  which  the  Divine  Human,  which  is  the 
Son  of  God,  is  called  the  right  hand  and  arm  of  Jehovah ; 
and  in  which  it  is  said  that  the  Lord  hath  all  power  in  the 
heavens  and  on  earth.  That  the  Lord  is  called  the  right 
hand  and  arm  of  Jehovah  may  be  seen  above  (n.  10019)  ; 
and  that  He  has  all  power  in  the  heavens  and  on  earth 
(n.  10089).  That  the  Lord  from  the  Divine  Human  subju- 
gated the  hells  and  reduced  all  things  therein  and  in  the 
heavens  into  order,  and  at  the  same  time  then  glorified  His 
Human,  that  is,  made  it  Divine,  may  be  seen  in  what  is 


222 


EXODUS. 


[No.  10152. 


cited  above  (n.  9528,  9715,  9809,  9937,  10019)  ;  and  that 
the  Divine  Itself,  which  is  called  the  Father,  effected  this 
by  the  Divine  Human,  is  plain  in  John  :  In  the  beginning 
was  the  Word,  and  the  Word  was  with  God,  and  the  Word 
was  God  .  .  .  all  things  were  made  by  Him,  and  without 
Him  was  not  anything  made  that  hath  been  made  .  .  .  and 
the  Word  was  made  flesh  and  dwelt  among  us  (i.  1-3,  14), 
That  in  this  passage  the  Lord  as  to  the  Divine  Human  is 
He  who  is  called  the  Word  is  plain,  for  it  is  said,  the  Word 
was  made  flesh.  And  again  :  No  one  hath  seen  God  at  any 
time,  the  only  begotten  Son,  who  is  in  the  bosom  of  the 
Father,  He  hath  brought  Him  forth  to  view  (verse  18). 
And  again  in  the  same  :  Ye  have  neither  heard  the  voice  of 
the  Father  at  any  time,  nor  seen  His  shape  (v.  37).  And 
again :  /  am  the  way,  and  the  truth,  and  the  life :  no  one 
Cometh  unto  the  Father,  but  by  Me  .  .  .  henceforth  ye  know 
the  Father,  and  have  seen  Him  .  .  .  He  that  seeth  Me 
seeth  the  Father  (xiv.  6,  7,  9).  And  in  Matthew  :  No  one 
knoweth  the  Father,  save  the  Son,  and  he  to  whom  the  Son 
willeth  to  reveal  Him  (xi.  27).  From  this  may  now  be  evi- 
dent what  the  work  of  salvation  and  redemption  is,  and 
that  it  is  effected  of  the  Divine  Human  of  the  Lord. 

I  o  1 5  3.  And  I  will  dwell  in  the  midst  of  the  sons  of  Israel. 
That  this  signifies  the  presence  of  the  Lord  and  His  influx 
by  good  in  heaven  and  the  church,  is  evident  from  the  sig- 
nification of  dwelling,  when  said  of  the  Lord,  as  being 
present  and  flowing  in  ;  that  this  is  effected  by  Divine  good 
is  because  to  dwell  is  predicated  of  good  (see  n.  2268,  2451, 
2712,3613,8269,  8309),  wherefore  also  it  is  said,  in  the 
midst,  because  by  midst  is  signified  inmost,  and  the  inmost 
means  good  —  that  this  is  signified  by  midst,  see  above 
(n.  2940,  5897,  6084,  6103)  ;  and  from  the  representation 
2  of  the  sons  of  Israel,  as  the  church  (n.  9340).  By  dwell- 
ing in  the  midst,  when  said  of  the  Lord,  is  signified  His 
presence  and  influx  by  Divine  good,  because  the  Lord  flows 
in  and  is  present  with  man  in  his  good  which  he  receives 


No.  IOI53  ]     CHAPTER  XXIX.  VER.  36-46.  223 


from  the  Lord ;  for  good  makes  the  man  himself,  since 
every  one  is  such  as  his  good  is.  By  good  is  meant  love, 
for  everything  which  is  loved  is  called  good.  That  his  love 
or  good  makes  the  man,  every  one  knows  who  explores 
another ;  for  when  he  has  explored  him,  he  leads  him  by 
his  love  whither  he  wills,  so  that  when  he  is  held  in  his  love, 
he  is  no  longer  master  of  himself,  and  then  reasons  which 
are  against  the  love  are  of  no  avail,  but  those  which  are 
with  the  love  are  of  all  avail.  That  this  is  so,  is  also  very  3 
manifest  in  the  other  life,  where  all  spirits  are  known  from 
their  loves,  and  when  they  are  held  in  them,  they  cannot  do 
anything  contrary  to  them,  for  to  act  contrary  to  them  is  to 
act  contrary  to  themselves.  They  are  therefore  the  forms 
of  their  loves ;  they  who  are  in  the  heavens  are  forms  of 
charity  and  of  celestial  love,  of  such  beauty  as  cannot  be 
described ;  but  they  who  are  in  the  hells  are  forms  of  their 
loves,  which  are  the  loves  of  self  and  the  world,  conse- 
quently also  they  are  forms  of  hatred  and  revenge,  thus 
such  monsters  as  cannot  be  described.  Since  therefore  the  t 
whole  man  is  such  as  his  love  is,  it  is  plain  that  the  Lord 
cannot  be  present  in  evil  love,  but  in  good  love  with  man, 
thus  in  his  good.  It  is  believed  that  the  Lord  is  present  in 
the  truth  which  is  called  the  truth  of  faith,  but  He  is  not 
present  in  truth  without  good ;  yet  where  good  is,  there  He 
is  present  in  truth  by  good,  and  so  far  present  in  truth  as  it 
leads  to  good  and  as  it  proceeds  from  good.  Truth  with- 
out good  cannot  be  said  to  be  inwardly  in  man,  it  is  only  in 
his  memory  as  knowledge,  which  does  not  enter  the  man 
and  form  him  until  it  becomes  of  the  life  ;  and  it  then 
becomes  of  the  life  when  he  loves  it,  and  from  love  lives 
according  to  it.  When  this  is  the  case,  then  the  Lord 
dwells  with  him,  as  He  also  Himself  teaches  in  John :  He 
that  hath  My  commandments,  and  doeth  them,  he  it  is  that 
loveth  Me  .  .  .  and  I  will  love  him,  and  will  manifest  My- 
self to  him  .  ,  .  and  My  Father  will  love  him,  and  We 
ivill  come  unto  him,  and  make  Our  abode  with  him  (xiv.  21, 


224 


EXODUS. 


[No.  10153. 


23).  To  manifest  Himself  is  to  enlighten  in  the  truths  of 
faith  from  the  Word ;  to  come  to  him  is  to  be  present ; 
and  to  make  abode  with  him  is  to  dwell  in  his  good. 

10154.  And  will  be  to  them  for  God.  That  this  signifies 
the  presence  of  the  Lord  and  the  influx  into  truth  in  the 
church,  is  evident  from  the  signification  of  being  for  God, 
as  the  presence  of  the  Lord  and  His  influx  into  truth.  It 
is  into  truth  because  the  Lord  in  the  Word  of  the  Old  Tes- 
tament is  called  God,  where  the  subject  is  truth,  and  Jeho- 
vah where  it  is  good  ;  hence  also  the  angels  are  called  gods 
from  the  reception  of  Divine  truth  from  the  Lord ;  hence 
also  in  the  original,  God  is  called  Elohim  in  the  plural,  for 
truths  are  many,  but  good  is  one  (Matt.  xix.  16,  17).  That 
the  Lord  is  called  God  where  truth  is  the  subject  and  Jeho- 
vah where  it  is  good,  see  above  (n.  2586,  2769,  2807,  2822, 
3921,  4287,  4402,  7010,  9167)  ;  also  that  angels  are  called 
gods  from  the  reception  of  Divine  truth  from  the  Lord 
(n.  4295,4402,  7268,  7873,8192,  8302,  8867,  8941).  That 
the  Lord  is  Jehovah  in  the  Word,  see  what  is  cited  above 
(n.  9373)  ;  that  He  is  called  the  Father  from  eternity  and 
also  God,  is  manifest  in  Isaiah :  Unio  us  a  Child  is  born, 
unto  us  a  Son  is  given  ;  and  the  government  shall  be  upon 
His  shoulder,  and  His  name  shall  be  called  .  .  .  God, 
Mighty,  Father  of  Eternity,  Prince  of  Peace  ( ix.  5 )  ;  and 
again  :  A  virgin  shall  conceive,  and  bear  a  son,  and  His 
name  shall  be  called  Immanuel,  (which  is)  God  with  us 
(Matt.  i.  23).  That  in  this  passage  by,  I  will  be  to  them 
for  God,  is  signified  the  presence  and  influx  of  the  Lord 
into  truth,  is  plain  also  from  this,  that  by,  I  will  dwell  in  the 
midst  of  the  sons  of  Israel,  is  signified  the  presence  of  the 
Lord  and  His  influx  by  good.  For  in  the  Word  where 
good  is  treated  of,  truth  is  also  treated  of,  on  account  of  tlie 
heavenly  marriage,  which  is  of  good  and  truth,  in  every- 
thing of  the  Word  (see  citation,  n.  9263,  9314). 

10155.  And  they  shall  know  that  I  am  Jehovah  their 
God.    That  this  signifies  the  perception  that  from  the  Lord 


No.  IOI55  ]     CHAPTER   XXIX.   VER.  36-46. 


225 


is  all  good  and  truth,  is  evident  from  the  signification  of 
knowing,  as  understanding,  believing,  and  perceiving  —  of 
which  below ;  it  is  perceiving  that  from  the  Lord  is  all 
good  and  truth,  because  it  is  said  Jehovah  God,  and  the 
Lord  is  called  Jehovah  from  good,  and  God  from  truth  (see 
n.  2586,  2769,  2807,  2822,  3921,  4287,  4402,  7010,  9167). 
To  know  is  to  understand,  believe,  and  perceive,  because  it 
is  said  both  of  man's  intellectual  and  of  his  voluntary. 
When  said  of  the  intellectual  only,  it  is  to  understand ; 
when  of  the  intellectual  and  at  the  same  time  of  the  vol- 
untary, it  is  to  believe ;  and  when  of  the  voluntary  alone,  it 
is  to  perceive.  With  those  therefore  who  are  only  in  the 
knowledge  of  anything,  and  hence  in  thought  concerning 
it,  to  know  is  to  understand ;  but  with  those  who  are  in 
faith,  to  know  is  to  believe  ;  and  with  those  who  are  in  love, 
to  know  is  to  perceive.  But  when  knowing  is  joined  with  2 
understanding,  seeing,  and  believing,  then  to  know  is  to 
perceive,  since  understanding,  seeing,  and  believing  relate 
to  the  intellect,  consequently  to  truth,  while  perceiving  re- 
lates to  the  will,  consequently  to  good  —  as  in  John  :  Peter 
said.  We  have  believed  and  know  that  Thou  art  the  Christ, 
the  Son  of  the  living  God  (vi.  69).  Again  :  Jesus  said,  Be- 
lieve the  works,  that  ye  may  know  and  believe  that  the  Father 
is  in  Me,  and  I  in  the  Father  (x.  38).  Again  :  Jesus  said, 
If  ye  had  known  Me,  ye  would  have  known  My  Father 
also :  from  henceforth  ye  know  Him  and  have  seen  Him 
(xiv.  7).  Again  :  The  Spirit  of  truth  will  be  sent,  whom  the 
world  cannot  receive,  for  it  beholdeth  Him  not,  neither 
knoweth  Him  ;  but  ye  know  Him  ;  for  He  abideth  with  you, 
and  shall  be  in  you  (xiv.  16,  17).  And  in  Mark:  Jesus 
spake  in  parables,  that  seeing  they  may  see,  and  not  perceive 
(iv.  II,  12).  And  in  Jeremiah:  Knozv  therefore  and  see 
that  it  is  an  evil  thing  and  a  bitter,  that  thou  hast  forsaken 
Jehovah  thy  God  (ii.  19).  Again  :  Lethi7n  that glorieth  glory 
in  this,  that  he  understandeth,  and  knoweth  Me,  that  I  am 
Jehovah  (ix.  24).    And  in  Hosea:  J  will  betroth  thee  unto 


226 


EXODUS. 


[No.  loiss. 


3  Me  in  faith;  and  thou  shalt  know  Jehovah  (ii.  20).  In 
these  passages  to  know  is  to  perceive,  and  to  perceive  is 
from  good  ;  but  to  understand  and  to  see  is  from  truth  ;  for 
they  who  are  in  good  or  in  love  perceive  inwardly  in  them- 
selves that  a  thing  is  so ;  but  they  who  are  in  truth  or  in 
faith,  see  inwardly  in  themselves.  Therefore  they  who  are 
in  the  Lord's  celestial  kingdom  have  perception  that  it  is  so, 
but  they  who  are  in  the  Lord's  spiritual  kingdom  have  faith 
that  it  is  so  —  see  the  passages  cited  above  (n.  9277  ;  also 
n.  9992,  9995,  10105)  ;  and  as  to  perception  (n.  125,  371, 
483.  495.  503.  521,  536,  597.  607,  1121,  1384,  1387,  1398, 
1442, 1919,  2144,  2515,  2831,  3528,5121,  5145,  5227,  7680, 
7977.  8780).  Since  to  know  in  the  proper  sense  signifies 
to  perceive  from  good,  therefore  also  it  is  said,  it  is  known 
from  the  heart  (Deut.  viii.  5)  ;  for  from  the  heart  is  from 
the  good  of  love  (n.  3883-3896,  7542,  9050,  9300,  9495) ; 
and  therefore  doing  good  is  called  knowing  Jehovah  (Jer. 
xxii.  16).  Hence  it  is  plain  that  by,  they  shall  know  that  I 
am  Jehovah  their  God,  is  signified  perception  that  from  the 
Lord  is  all  good  and  truth. 

10156.  Who  have  brought  them  out  of  the  land  of 
Egypt.  That  this  signifies  salvation  from  hell  by  the 
Lord,  is  evident  from  the  signification  of  being  brought  out 
of  the  land  of  Egypt,  as  being  liberated  from  hell  (see 
n.  8866,  9197),  thus  being  saved.  By  the  land  of  Egypt  is 
signified  hell,  because  by  that  land  in  the  genuine  sense  is 
signified  the  natural  and  its  knowledge ;  and  to  be  brought 
forth  from  the  natural  man  and  his  knowledge  and  to  be 
elevated  into  the  spiritual  man  and  his  intelligence  and  wis- 
dom, is  also  to  be  brought  forth  out  of  hell.  For  man  is 
born  natural,  but  becomes  spiritual  by  regeneration ;  and 
if  he  does  not  become  spiritual,  he  is  in  hell ;  for  the 
knowledge  of  the  natural  man,  that  is,  of  a  man  not  re- 
generated, is  in  the  light  of  the  world  ;  but  the  intelligence 
of  the  spiritual  man,  that  is,  of  the  regenerate  man,  is  in 
the  light  of  heaven.    And  so  long  as  man  is  only  in  the 


No.  10156.]     CHAPTER  XXIX.  VER.  36-46. 


227 


light  of  the  world,  he  is  in  hell;  but  when  he  is  at  the 
same  time  in  the  light  of  heaven,  he  is  in  heaven.  They  2 
also  who  are  only  in  natural  knowledge  and  hence  in  no 
other  light  than  the  light  of  the  world,  cannot  at  all  be- 
lieve the  things  which  are  of  heaven ;  and  also  if  they  wish 
to  enter  into  those  things  by  their  light,  which  is  called 
natural  light,  they  meet  but  thick,  darkness,  which  blinds 
them  and  makes  what  is  heavenly  appear  as  nothing ;  for 
what  appears  in  the  mind  as  thick  darkness  is  as  nothing. 
Hence  the  mere  natural  man,  however  he  believes  himself 
to  excel  others  in  light,  in  heart  denies  Divine  and  heav- 
enly things ;  which  also  is  the  reason  why  so  many  of  the 
learned  reduce  themselves  by  their  knowledge  to  such 
insanity ;  for  many  of  them  deny  what  is  of  the  faith  of 
the  church  and  of  heaven  more  than  the  simple  do.  It  is 
otherwise  with  those  who  suffer  themselves  to  be  taken  up 
by  the  Lord  into  the  light  of  heaven ;  for  these  are  first 
raised  above  the  knowledge  which  is  of  the  natural  man ; 
and  then  from  the  light  of  heaven  they  see  the  things 
which  are  in  their  natural  man  and  are  called  knowledges, 
and  will  discriminate  among  them,  adopting  what  they 
comprehend  and  find  congenial,  and  rejecting  or  laying 
aside  what  they  do  not  comprehend  and  find  incongruous. 
In  a  word  the  case  is  this :  so  long  as  man  is  merely  3 
natural,  so  long  his  interiors  which  see  from  the  light  of 
heaven  are  closed,  and  the  exteriors  which  see  from  the 
light  of  the  world  are  open ;  and  then  man  looks  down- 
ward, that  is,  into  the  world  and  to  himself,  for  such  is 
the  direction  of  all  that  is  of  his  will  and  thought ;  and 
whither  man  looks,  thither  also  his  heart  turns  itself,  that 
is,  his  will  and  his  love.  But  when  man  becomes  spiritual, 
then  his  interiors  which  see  from  the  light  of  heaven  are 
opened,  and  then  man  looks  upward,  which  is  effected 
through  elevation  by  the  Lord ;  thus  he  looks  into  heaven 
and  to  the  Lord.  Thither  also  are  raised  all  things  of  his 
will  and  thought,  thus  his  heart,  that  is,  his  love.    For  4 


228 


EXODUS. 


[No.  IO156. 


man  is  so  created  that  as  to  his  internal  he  is  formed  to 
the  image  of  heaven,  and  as  to  his  external  to  the  image 
of  the  world  (n.  6057,  9279)  ;  to  the  end  that  heaven  and 
the  world  with  man  may  be  conjoined,  and  that  thus  the 
Lord  through  man  may  flow  in  out  of  heaven  into  the 
world  and  rule  the  world,  in  particular  with  every  one  and 
in  general  with  all,  and  thus  conjoin  the  two,  and  thereby 
cause  that  in  the  world  there  may  be  an  image  also  of 
heaven.  But  when  man  makes  the  world  his  sole  concern, 
heaven  is  closed  with  him ;  whereas  when  he  suffers  him- 
self to  be  raised  by  the  Lord,  then  heaven  is  opened  with 
him,  and  the  world  is  subjected  to  him.  And  when  this 
is  the  case,  hell  is  separated  and  removed  from  him  ;  and 
then  man  first  knows  what  is  good  and  what  is  evil,  but 
not  before.  This  is  what  is  called  the  image  of  God  with 
5  man  (Gen.  i.  27,  28).  These  things  are  said  that  it  may 
be  known  what  the  spiritual  man  is  and  what  the  natural 
man,  and  that  the  merely  natural  man,  unless  he  is  made 
spiritual  by  the  Lord,  is  hell ;  and  thus  that  it  may  be 
known  why  by  Egypt  is  signified  hell,  when  also  by  it  is 
signified  the  natural  and  its  knowledge.  That  by  Egypt 
is  signified  knowledge  by  the  senses,  see  what  is  cited 
above  (n.  9340)  ;  and  that  hence  the  natural  is  signified 
(n.  9391)  ;  and  also  hell  (n.  8866,  9197). 

10157.  That  I  may  dwell  in  the  midst  of  them.  That 
this  signifies  the  Divine  of  the  Lord,  that  it  is  the  all  in  all 
of  heaven  and  the  church,  is  evident  from  the  signification 
of  dwelling  in  the  midst  of  the  sons  of  Israel,  when  spoken 
of  Jehovah,  as  the  presence  of  the  Lord  and  His  influx  by 
good  in  heaven  and  in  the  church  (see  n.  10153)  ;  and 
since  His  presence  is  there.  His  Divine  is  likewise  the  all 
in  all  there,  for  the  Lord  is  present  with  the  angels  of 
heaven  and  with  the  men  of  the  church,  not  in  their 
proprium,  but  in  what  is  His  own  with  them,  thus  in  what 
is  Divine,  according  to  what  was  shown  above  (n.  10151). 
And  when  the  Lord  is  present  in  His  own  Divine  in  the 


No.  10159.] 


CHAPTER  XXIX. 


229 


heavens  and  in  the  church,  He  is  likewise  all  in  all  there ; 
hence  He  is  heaven  itself.  Hence  also  it  is  that  the  whole 
heaven  has  reference  to  the  Lord  as  to  His  Divine  Hu- 
man. That  heaven  in  the  complex  is  a  man,  which  is 
called  the  Greatest  Man,  of  which  much  has  been  said  at 
the  close  of  several  chapters,  see  what  is  cited  above 
(n.  9276,  10030)  ;  and  hence  also  that  by  man  in  the 
Word  is  signified  the  church  and  likewise  heaven  (see 
n.  478,  768,  3636)  ;  and  that  they  who  are  in  heaven  and 
truly  in  the  church  are  said  to  be  in  the  Lord  (n.  3637, 
3638),  when  in  the  good  of  love  and  in  the  truth  of  faith 
to  Him  from  Him. 

10 1 5  8.  /  am  Jehovah  their  God.  That  this  signifies 
from  which  is  all  the  good  of  love  and  the  truth  of  faith, 
is  evident  from  this,  that  Jehovah  is  the  Divine  Esse,  and 
the  Divine  Esse  is  the  Divine  love,  thus  Divine  good ;  and 
that  God  is  the  Divine  Existere,  and  the  Divine  Existere 
is  the  Divine  of  faith,  thus  Divine  truth.  For  all  truth 
exists  from  good,  truth  being  the  form  of  good.  From 
this  it  is  plain  that  when  the  Lord  is  called  Jehovah  God, 
all  the  good  of  love  and  the  truth  of  faith  is  understood ; 
and  when  Jehovah  God  is  said  to  be  in  the  midst  of  the 
sons  of  Israel,  the  perception  is  understood  that  from  the 
Lord  is  all  good  which  is  of  love  and  truth  which  is  of 
faith  (as  above,  n.  10155). 

CONTINUATION  CONCERNING  THE   SECOND  EARTH  IN 
THE  STARRY  HEAVEN. 

10159.  Since  I  have  conversed  with  the  spirits  of  that 
earth  as  to  the  invisible  and  visible  God,  it  is  allowed  to 
mention  that  almost  all  in  the  universe  worship  God  under 
a  visible  form,  and  indeed  in  their  idea  under  the  human 
form,  and  that  this  is  innate.  It  is  innate  from  influx  from 
heaven,  for,  what  is  memorable,  angels  who  are  taken  up 
even  into  the  sphere  of  the  third  heaven  come  into  mani- 


230 


EXODUS. 


[No.  10159. 


fest  perception  as  to  this.  The  reason  is  that  all  in  that 
heaven  are  in  the  love  of  the  Lord,  and  hence  as  it  were 
in  the  Lord,  and  that  all  perception  such  as  angels  have 
there  is  from  the  order  and  influx  of  heaven ;  and  for  the 
reason  that  heaven  in  its  whole  complex  has  the  form  of 
one  man,  as  may  be  evident  from  what  has  been  shown 
concerning  heaven  as  the  Greatest  Man,  at  the  close  of 
several  chapters  —  see  the  passages  cited  above  (n.  10030). 
That  heaven  in  its  whole  complex  has  the  form  of  one  man 
is  from  the  Divine  Human  of  the  Lord ;  for  from  this  the 
Lord  flows  into  heaven,  makes  it,  and  forms  it  to  His  own 
likeness.  But  this  arcanum  can  hardly  be  comprehended 
by  those  who  have  destroyed  in  themselves  this  innate 
perception  by  their  self-intelligence. 

10 1 60.  The  question  was  asked,  whether  in  their  earth 
they  live  under  the  governments  of  princes  or  kings ;  to 
which  they  answered  that  they  do  not  know  what  govern- 
ments are,  and  that  they  live  under  themselves,  distin- 
guished into  nations,  families,  and  houses.  It  was  further 
questioned  whether  in  this  way  they  are  secure.  They 
said  that  they  were  secure,  since  one  family  never  envies 
another,  nor  seeks  to  take  away  anything  from  it ;  they 
were  even  indignant  that  such  questions  were  asked  them, 
as  implying  any  hostility  among  them,  or  need  of  protec- 
tion against  robbers.  What  more  do  we  need,  said  they, 
than  food  and  clothing,  and  thus  to  dwell  content  and 

e  quiet  under  ourselves?  It  was  perceived  from  the  most 
ancient  people  who  were  from  our  earth  that  they  had  so 
lived  in  their  time,  and  that  they  then  knew  not  what  it 
was  to  rule  over  others  from  the  love  of  self,  and  to  heap 
up  wealth  beyond  necessity  from  the  love  of  the  world  ; 
and  that  then  they  had  inward  peace,  and  at  the  same 
time  outward,  and  thus  heaven  among  men.  Those  times 
were  therefore  called  by  ancient  writers  the  golden  age, 
and  the  men  were  described  as  doing  what  was  just  and 

3  right  from  a  law  written  on  their  hearts.    The  state  of  life 


No,  10163.] 


CHAPTER  XXIX. 


231 


of  those  times  is  described  in  the  Word  by  dweUing  under 
themselves  safely  and  alone  without  gates  and  bars  [Ezek. 
xxxviii.  11].  And  because  their  dwellings  were  tents, 
therefore  for  a  memorial  a  tent  was  erected  which  was  for 
the  house  of  God,  and  afterward  the  feast  of  tabernacles 
was  instituted  in  which  they  rejoiced  from  the  heart.  And 
since  they  who  lived  in  this  way  were  free  from  the  insane 
love  of  ruling  for  the  sake  of  themselves  and  of  gaining  the 
world  for  the  sake  of  the  world,  therefore  heaven  then 
bowed  down  to  them,  and  the  Lord  was  seen  by  many  in 
the  human  form. 

10161.  Being  questioned  about  their  earth,  they  said 
that  they  have  meadows,  shrubberies,  groves  full  of  fruit 
trees ;  lakes  in  which  there  are  fish ;  birds  of  a  sky-blue 
color  with  golden  feathers ;  and  animals  large  and  small. 
Among  the  small  animals  they  mentioned  some  which  had 
a  humped  back,  like  that  of  camels  on  our  earth.  Never- 
theless they  do  not  feed  on  animal  flesh,  except  only  that 
of  fish ;  and  also  on  the  fruits  of  trees,  and  vegetables. 
They  said  further  that  they  do  not  dwell  in  built  houses, 
but  in  groves,  in  which  amid  the  foliage  they  make  for 
themselves  coverings  for  protection  from  rain  and  the  heat 
of  the  sun. 

10162.  Being  asked  about  their  sun,  which  is  seen  as  a 
star  from  our  earth,  they  said  that  it  was  of  a  fiery  color,  in 
appearance  no  larger  than  a  man's  head.  I  was  told  by 
angels  that  the  star  which  is  their  sun  is  among  the  lesser 
stars,  not  far  from  the  celestial  equator. 

10163.  Spirits  were  seen  of  similar  appearance  to  that 
they  had  when  they  were  men  on  their  earth.  Their  faces 
were  not  unlike  the  faces  of  the  men  of  our  earth,  except 
that  their  eyes  were  small,  and  also  their  noses  small ;  as 
this  appeared  to  me  somewhat  of  a  deformity,  they  said  that 
small  eyes  and  noses  are  accounted  beautiful  among  them. 
A  woman  was  seen  clad  in  a  robe  on  which  were  roses  of 
various  colors.    When  I  asked  how  they  procure  their  gar- 


232 


EXODUS. 


[No.  10163. 


menls  on  that  earth,  they  answered  that  they  gather  from 
plants,  or  grasses,  fibres  which  they  spin  into  threads,  and 
that  they  afterward  lay  threads  in  rows  in  double  and  triple 
order,  and  moisten  them  with  a  glutinous  fluid,  and  thereby 
combine  them  into  a  web,  which  they  color  afterward  with 
juices  obtained  from  plants. 

10164.  It  was  also  shown  how  they  make  the  threads ; 
the  women  sit  half  reclining  on  a  seat  and  twine  the  threads 
with  their  toes,  and  when  twisted  they  draw  the  thread  to- 
ward them  and  spin  it  with  the  hands. 

10 1 65.  They  said  also  that  on  that  earth  a  husband  has 
one  wife,  and  no  more ;  and  that  their  wives  bear  children 
to  the  number  of  from  ten  to  fifteen.  They  added  that 
there  are  also  found  there  harlots,  but  that  all  such  after 
the  life  of  the  body,  when  they  become  spirits,  are  sorcer- 
esses and  are  cast  into  hell. 

10166.  An  account  of  the  third  earth  in  the  starry 
heaven  will  be  given  at  the  close  of  the  following  chapter. 


No.  10170.] 


CHAPTER  XXX. 


CHAPTER  THIRTIETH. 

THE  DOCTRINE  OF  CHARITY  AND  FAITH. 

10167.  know  from  what  origin  exists  marriage  love. 
They  who  think  from  the  world  believe  that  it  is  from 
nature  ;  but  they  who  think  from  heaven  believe  that  it  is 
from  the  Divine  in  heaven. 

10168.  True  marriage  love  is  the  union  of  two  minds, 
which  is  a  spiritual  union  ;  and  all  spiritual  union  descends 
from  heaven,  from  which  it  follows  that  true  marriage  love 
is  from  heaven,  and  that  its  first  esse  is  from  the  marriage 
of  good  and  truth  in  heaven.  The  marriage  of  good  and 
truth  in  heaven  is  from  the  Lord ;  wherefore  the  Lord  in 
the  Word  is  called  the  Bridegroom  and  Husband,  while 
heaven  and  the  church  are  called  the  bride  and  wife  j  and 
therefore  also  heaven  is  compared  to  a  marriage. 

10169.  From  this  it  is  plain  that  true  marriage  love  is 
the  union  of  two  as  to  interiors,  which  are  of  thought  and 
will,  and  thus  of  truth  and  good,  truth  being  of  the  thought 
and  good  of  the  will.  For  he  who  is  in  true  marriage  love 
loves  what  the  other  thinks  and  wills ;  thus  also  he  loves  to 
think  and  will  like  the  other,  consequently  to  be  united  to 
the  other  and  to  become  as  one  man.  This  is  what  is 
meant  by  the  Lord's  words  in  Matthew ;  And  ihey  twain 
shall  be  one  flesh,  therefore  they  are  no  more  twain,  but  one 
flesh  (xix.  4-6  :  Gen.  ii.  24). 

10170.  The  enjoyment  of  true  marriage  love  is  internal 
because  it  is  of  minds,  and  is  thence  also  external,  or  of 
bodies.  But  the  enjoyment  of  love  not  of  true  marriage 
is  only  external  enjoyment  without  internal,  which  is  of 
bodies,  not  of  minds.    This  latter  enjoyment  is  earthly. 


234 


EXODUS. 


[No.  10170. 


mostly  like  that  of  animals,  and  therefore  in  time  perishes ; 
but  the  former  enjoyment  is  heavenly,  as  that  of  men  should 
be,  and  therefore  is  permanent. 

101 71.  No  one  can  know  what  true  marriage  love  is 
and  what  its  enjoyment,  unless  he  be  in  the  good  of  love 
and  in  the  truths  of  faith  from  the  Lord  ;  since,  as  just  said, 
true  marriage  love  is  from  heaven  and  from  the  marriage  of 
good  and  truth  there. 

10172.  From  the  marriage  of  good  and  truth  in  heaven 
and  the  church  we  may  be  instructed  as  to  what  marriages 
should  be  on  earth,  namely,  that  they  should  be  between 
two,  one  husband  and  one  wife,  and  that  true  marriage  love 
can  never  be  given  if  one  husband  has  several  wives. 

10173.  What  is  done  from  true  marriage  love  is  done 
from  freedom  on  both  sides,  since  all  freedom  is  from  love, 
and  both  have  freedom  when  one  loves  what  the  other 
thinks  and  wills.  Hence  it  follows  that  the  wish  to  rule  in 
marriages  destroys  genuine  love,  for  it  takes  away  its  free- 
dom, thus  also  its  enjoyment.  The  enjoyment  of  ruling, 
which  takes  its  place,  causes  disagreement  and  sets  minds 
at  enmity,  and  causes  evils  to  take  root  according  to  the 
nature  of  the  rule  on  one  part  and  the  nature  of  the  servi- 
tude on  the  other. 

10 1 74.  From  all  this  it  may  be  evident  that  marriages 
are  holy,  and  that  to  do  violence  to  them  is  to  do  violence 
to  that  which  is  holy ;  consequently  that  adulteries  are  pro- 
fane ;  for  as  the  enjoyment  of  marriage  love  descends  from 
heaven,  so  the  enjoyment  of  adultery  ascends  out  of  hell. 

10175.  They  therefore  who  take  enjoyment  in  adulteries 
can  no  longer  receive  any  good  and  truth  from  heaven ; 
hence  they  who  have  taken  enjoyment  in  adulteries,  after- 
ward make  light  of  and  also  in  heart  deny  the  things  which 
are  of  the  church  and  of  heaven.  The  reason  of  this  is 
that  the  love  of  adultery  is  from  the  marriage  of  evil  and 
falsity,  which  is  infernal  marriage. 


VER.  12.] 


CHAPTER  XXX. 


CHAPTER  XXX. 

1.  And  thou  shalt  make  an  altar  for  the  burning  of 
incense  :  of  shittim  wood  shalt  thou  make  it. 

2.  A  cubit  the  length  thereof,  and  a  cubit  the  breadth 
thereof;  foursquare  shall  it  be  :  and  two  cubits  the  height 
thereof;  out  of  it  shall  be  its  horns. 

3.  And  thou  shalt  overlay  it  with  pure  gold,  its  roof  and 
its  walls  round  about,  and  its  horns ;  and  thou  shalt  make 
for  it  a  border  of  gold  round  about. 

4.  And  two  rings  of  gold  thou  shalt  make  for  it  from 
under  its  border,  upon  its  two  ribs,  upon  its  two  sides  shalt 
thou  make  them  ;  and  this  shall  be  homes  for  the  staves, 
for  bearing  it  in  them. 

5.  And  thou  shalt  make  the  staves  of  shittim  wood,  and 
overlay  them  with  gold. 

6.  And  thou  shalt  put  it  before  the  veil,  that  is  over  the 
ark  of  the  Testimony,  before  the  mercy-seat  that  is  over 
the  Testimony,  whither  I  will  come  to  meet  thee  there. 

7.  And  Aaron  shall  burn  thereon  incense  of  spices  morn- 
ing upon  morning,  when  dressing  the  lamps  he  shall  burn 
it. 

8.  And  when  causing  the  lamps  to  ascend  from  evening 
to  evening  Aaron  shall  burn  it,  a  continual  incense  before 
Jehovah  throughout  your  generations. 

9.  Ye  shall  not  cause  to  go  up  upon  it  strange  incense ; 
nor  a  burnt  offering,  nor  a  bread  offering ;  and  ye  shall 
pour  no  drink  offering  upon  it. 

10.  And  Aaron  shall  make  expiation  upon  the  horns  of 
it  once  in  the  year  from  the  blood  of  the  sin  offering  of 
expiations ;  once  in  the  year  he  shall  make  expiation  upon 
it  throughout  your  generations ;  it  is  holy  of  holies  unto 
Jehovah. 

11.  And  Jehovah  spake  unto  Moses,  saying, 

12.  When  thou  shalt  take  up  the  sum  of  the  sons  of 


236 


EXODUS. 


[Ver.  12. 


Israel,  according  to  those  that  are  numbered  of  them,  then 
they  shall  give  every  one  an  expiation  of  his  soul  unto 
Jehovah  in  numbering  them,  that  there  be  no  plague  in 
them  in  numbering  them. 

13.  This  they  shall  give,  every  one  that  passeth  over 
unto  them  that  are  numbered,  half  a  shekel,  in  the  shekel 
of  holiness,  a  shekel  of  twenty  gerahs,  the  half  of  a  shekel 
an  uplifting  unto  Jehovah. 

14.  Every  one  passing  over  unto  them  that  are  num- 
bered, from  a  son  of  twenty  years  and  upward,  shall  give  an 
uplifting  unto  Jehovah. 

15.  The  rich  man  shall  not  give  more,  and  the  poor 
shall  not  give  less,  than  the  half  of  a  shekel  to  give  an  up- 
lifting unto  Jehovah,  to  make  expiation  for  your  souls. 

16.  And  thou  shalt  take  the  silver  of  expiations  from 
with  the  sons  of  Israel,  and  thou  shalt  give  it  for  the 
work  of  the  tent  of  meeting ;  and  it  shall  be  to  the  sons  of 
Israel  for  a  memorial  before  Jehovah  to  make  expiation  for 
your  souls. 

17.  And  Jehovah  spake  unto  Moses,  saying, 

18.  And  thou  shalt  make  a  laver  of  brass,  and  its  base 
of  brass,  for  washing :  and  thou  shalt  put  it  between  the 
tent  of  meeting  and  the  altar,  and  thou  shalt  put  water 
therein. 

19.  And  Aaron  and  his  sons  shall  wash  from  it  their 
hands  and  their  feet. 

20.  When  they  go  into  the  tent  of  meeting,  they  shall 
wash  with  waters  that  they  die  not ;  or  when  they  come 
near  to  the  altar  to  minister,  to  offer  an  offering  made  by 
fire  unto  Jehovah. 

21.  And  they  shall  wash  their  hands  and  their  feet  that 
they  die  not :  and  it  shall  be  a  statute  forever  to  them,  to 
him  and  to  his  seed,  throughout  their  generations. 

22.  And  Jehovah  spake  unto  Moses,  saying, 

23.  And  thou  shalt  take  to  thyself  chief  spices,  best 
myrrh  five  hundred,  and  fragrant  cinnamon  half  so  much. 


Vkr.  37.] 


CHAPTER  XXX. 


two  hundred  and  fifty,  and  fragrant  calamus  two  hundred 
and  fifty, 

34.  And  cassia  five  hundred,  in  the  shekel  of  holiness ; 
and  oil  of  olive  a  hin. 

25.  And  thou  shalt  make  it  an  oil  of  anointing  of  holi- 
ness, an  ointment  of  ointment  the  work  of  a  perfumer,  it 
shall  be  the  oil  of  anointing  of  holiness. 

26.  And  thou  shalt  anoint  with  it  the  tent  of  meeting 
and  the  ark  of  the  Testimony, 

27.  And  the  table  and  all  the  vessels  thereof,  and  the 
candlestick  and  the  vessels  thereof,  and  the  altar  of  incense, 

28.  And  the  altar  of  burnt  offering,  with  all  the  vessels 
thereof,  and  the  laver  and  its  base. 

29.  And  thou  shalt  hallow  them,  and  they  shall  be  holy 
of  holies,  whosoever  toucheth  them  shall  make  himself  holy. 

30.  And  thou  shalt  anoint  Aaron  and  his  sons,  and  shalt 
hallow  them  to  perform  the  priest's  office  unto  Me. 

31.  And  thou  shalt  speak  unto  the  sons  of  Israel,  saying, 
This  shall  be  a  holy  anointing  oil  unto  Me  throughout  your 
generations. 

32.  Upon  the  flesh  of  man  shall  it  not  be  poured ;  and 
in  its  composition  ye  shall  not  make  any  like  it ;  it  is  holy, 
it  shall  be  holy  unto  you. 

33.  The  man  who  shall  make  ointment  like  it,  and  who 
shall  put  of  it  upon  a  stranger,  he  shall  be  cut  off  from  his 
people. 

34.  And  Jehovah  said  unto  Moses,  Take  unto  thee  fra- 
grant spices,  stacte,  and  onycha,  and  galbanum,  fragrant 
spices,  and  pure  frankincense,  so  much  and  so  much. 

35.  And  thou  shalt  make  it  incense,  an  ointment  the 
work  of  a  perfumer,  salted,  pure,  holy. 

36.  And  thou  shalt  bruise  of  it  small,  and  shalt  put  it 
before  the  Testimony  in  the  tent  of  meeting,  whither  I  shall 
come  to  meet  thee  there  :  it  shall  be  holy  of  holies  to  you. 

37.  And  the  incense  which  thou  makest  in  its  composi- 
tion, ye  shall  not  make  for  yourselves  :  it  shall  be  unto  thee 
holy  for  Jehovah. 


238 


EXODUS. 


[Ver.  38. 


38.  The  man  who  shall  make  like  unto  it  to  make  an 
odor  with  it,  shall  be  cut  off  from  his  people. 

CONTENTS. 

The  subjects  in  this  chapter  are  the  altar  for  burning 
incense,  the  expiation  of  every  one  by  silver,  the  laver 
and  washing  therefrom,  and  the  preparation  of  the  oil  of 
anointing  and  of  incense.  By  burning  incense  in  the  inter- 
nal sense  is  signified  the  hearing  and  reception  of  all  things 
of  worship,  which  is  from  love  and  charity  from  the  Lord ; 
by  the  expiation  of  every  one  by  silver,  is  signified  ascrib- 
ing all  things  of  worship  to  the  Lord,  and  nothing  to  self, 
that  no  one  may  have  merit.  By  the  laver  and  washing  is 
signified  purification  from  evils  first  in  all  worship.  By  the 
preparation  of  the  oil  of  anointing  is  signified  the  quality  of 
the  love  in  worship  ;  and  by  the  preparation  of  incense  the 
quality  of  the  worship  thence. 

INTERNAL  SENSE, 

10176.  Verses  i-io.  And  thou  shalt  make  an  altar  for 
the  burning  of  incense :  of  shittini  7vood  shalt  thou  make  it. 
A  cubit  the  length  thereof,  and  a  cubit  the  breadth  thereof ; 
foursquare  shall  it  be  :  and  two  cubits  the  height  thereof ; 
out  of  it  shall  be  its  horns.  And  thou  shalt  overlay  it  with 
pure  gold,  its  roof  and  its  walls  round  about,  and  its  horns; 
and  thou  shalt  make  for  it  a  border  of  gold  round  about. 
And  tiuo  rings  of  gold  thou  shalt  make  for  it  from  under  its 
border,  upon  its  two  ribs,  upon  its  two  sides  shalt  thou  make 
them  ;  and  this  shall  be  homes  for  the  staves,  for  bearing  it 
in  them.  And  thou  shalt  make  the  staves  of  shittim  wood, 
and  overlay  them  with  gold.  And  thou  shalt  put  it  before 
the  veil,  that  is  over  the  ark  of  the  Testimony,  before  the 
mercy-seat  that  is  over  the  Testimony,  whither  I  will  come 
to  meet  thee  there.    And  Aaron  shall  burn  thereon  incense 


No.  10176.]       CHAPTER  XXX.  VER.   I  -  lO. 


of  Spices  morning  upon  morning,  when  dressing  the  lamps  he 
shall  burn  it.  Atui  when  causing  (he  lamps  to  ascend  from 
evening  to  evening  Aaron  shall  burn  it,  a  continual  incense 
before  Jehovah  throughout  your  generations.  Ye  shall  not 
cause  to  go  up  upon  it  strange  incense ;  nor  a  burnt  offering, 
nor  a  bread  offering;  and  ye  shall  pour  no  drink  offering 
upon  it.  And  Aaron  shall  make  expiation  upon  the  horns 
of  it  once  in  the  year  from  the  blood  of  the  sin  offering  of 
expiations ;  once  in  the  year  he  shall  make  expiation  upon 
it  throughout  your  generations :  it  is  holy  of  holies  unto 
Jehovah.  "  And  thou  shalt  make  an  altar  for  the  burning 
of  incense  "  signifies  a  representative  of  the  hearing  and 
reception  as  grateful  of  all  things  of  worship  from  love  and 
charity,  by  the  Lord ;  "  of  shittim  wood  shalt  thou  make 
it "  signifies  from  love  Divine.  "  A  cubit  the  length 
thereof,  and  a  cubit  the  breadth  thereof"  signifies  equally 
from  good  and  from  truth  ;  "  foursquare  shall  it  be  "  signi- 
fies thus  perfect ;  "and  two  cubits  the  height  thereof"  sig- 
nifies degrees  of  good  and  of  truth,  and  their  conjunction  ; 
"out  of  it  shall  be  its  horns  "  signifies  the  powers  of  truth 
from  the  good  of  love  and  charity.  "  And  thou  shalt  over- 
lay it  with  pure  gold  "  signifies  a  representative  of  all  things 
of  worship  from  good;  "its  roof"  signifies  the  inmost; 
"and  its  walls  round  about "  signifies  interiors;  "and  its 
horns  "  signifies  exteriors  ;  and  thou  shalt  make  for  it  a  bor- 
der of  gold  round  about"  signifies  a  boundary  of  good  lest 
they  be  approached  and  hurt  by  evils.  "And  two  rings  of 
gold  thou  shalt  make  for  it  from  under  its  border"  signi- 
fies the  sphere  of  Divine  good,  by  which  is  conjunction  and 
conservation ;  "upon  its  two  ribs"  signifies  with  truths  on 
one  part ;  "  upon  its  two  sides  shalt  thou  make  them  "  sig- 
nifies with  good  on  the  other  part;  "and  this  shall  be 
homes  for  the  staves"  signifies  the  power  of  truth  from 
good  there;  "for  bearing  it  in  them"  signifies  hence  con- 
servation in  its  state.  "  And  thou  shalt  make  the  staves  of 
shittim  wood"  signifies  power  from  the  good  of  the  Lord's 


240 


EXODUS. 


[No.  10176. 


love  ;  "  and  overlay  them  with  gold  "  signifies  the  founda- 
tion of  all  things  on  good.  "  And  shalt  put  it  before  the 
veil,  that  is  over  the  ark  of  the  Testimony  "  signifies  in  the 
interior  heaven  where  it  is  conjoined  to  the  inmost  heaven  ; 
"  before  the  mercy-seat  that  is  over  the  Testimony  "  signi- 
fies where  there  is  hearing  and  reception  of  all  things  of 
worship  from  the  good  of  love  by  the  Lord ;  "  whither  I 
will  come  to  meet  thee  there  "  signifies  thus  the  presence 
and  inflow  of  the  Lord.  "  And  Aaron  shall  burn  thereon  " 
signifies  the  elevation  of  worship  from  love  and  charity  by 
the  Lord  ;  "incense  of  spices"  signifies  hearing  and  recep- 
tion as  grateful ;  "morning  upon  morning"  signifies  when 
the  state  of  love  is  in  clearness  ;  "when  dressing  the  lamps 
he  shall  burn  it "  signifies  when  truth  also  comes  into  its 
light.  "And  when  causing  the  lamps  to  ascend  from  eve- 
ning to  evening  Aaron  shall  burn  it"  signifies  elevation  also 
in  an  obscure  state  of  love  when  truth  is  also  in  its  shade  ; 
"  a  continual  incense  before  Jehovah  "  signifies  in  all  wor- 
ship from  love  from  the  Lord  ;  "  throughout  your  genera- 
tions" signifies  to  eternity  with  those  who  are  in  faith  from 
love.  "Ye  shall  not  cause  to  go  up  upon  it  strange  in- 
cense" signifies  no  worship  from  any  other  love  than  of 
the  Lord;  "nor  a  burnt  offering,  nor  a  bread  offering" 
signifies  no  representative  there  of  regeneration  by  truths 
and  goods  of  celestial  love;  "and  ye  shall  pour  no  drink 
off'ering  upon  it"  signifies  no  representative  there  of  regen- 
eration by  the  truths  and  goods  of  spiritual  love.  "And 
Aaron  shall  make  expiation  upon  the  horns  of  it"  signifies 
purification  from  evils  by  the  truths  of  faith  which  are  from 
the  good  of  love  ;  "  once  in  the  year  "  signifies  perpetually  ; 
"from  the  blood  of  the  sin  offering  of  expiations"  signi- 
fies by  truths  which  are  from  the  good  of  innocence ; 
"once  in  the  year  he  shall  make  expiation  upon  it"  signi- 
fies the  perpetual  removal  of  evils  ;  "throughout  your  gen- 
erations "  signifies  those  of  the  church  who  are  in  the  truths 
and  goods  of  faith  ;  "  it  is  holy  of  holies  unto  Jehovah  "  sig- 
nifies because  from  the  Divine  celestial. 


No.  IOI77.]       CHAPTER  XXX.   VER.    I  -  10. 


241 


loi  77.  And  thou  shalt  make  an  altar  for  the  burning  of 
incense.  That  this  signifies  a  representative  of  the  hearing 
and  reception  as  grateful  of  all  things  of  worship  from  love 
and  charity,  by  the  Lord,  is  evident  from  the  signification 
of  the  altar  for  burning  incense,  as  a  representative  of  such 
things  of  worship  as  are  offered  up  to  the  Lord ;  that  these 
are  from  love  and  charity  will  be  plain  from  what  follows. 
By  the  altar  is  signified  the  same  as  by  that  which  is  upon 
it,  since  the  altar  contains,  and  that  which  is  upon  it  is 
contained,  and  the  two  make  one,  as  a  table  and  the  bread 
which  is  upon  it,  a  cup  and  the  wine  which  is  in  it.  An  2 
altar  was  made  for  burning  incense,  and  not  a  table,  for  the 
reason  that  altars  with  the  Israelitish  nation  were  the  prin- 
cipal representatives  of  worship  from  love,  for  fire  was  upon 
them,  and  by  fire  is  signified  love  and  charity,  from  which 
worship  is.  That  altars  were  the  principal  representatives 
of  worship,  see  above  (n.  4192,  4541,  8623,  8935,  8940, 
9714).  The  altar  for  burning  incense  represented  the  3 
hearing  and  reception  of  all  things  of  worship  from  love 
and  charity,  because  by  burning  and  smoking  was  signified 
that  which  is  lifted  on  high  ;  and  by  the  odor  of  burning 
was  signified  that  which  is  grateful,  thus  that  which  is  heard 
and  received  by  the  Lord.  But  that  alone  is  grateful  or 
pleasing  and  is  received  by  the  Lord  which  is  from  love 
and  charity ;  and  for  this  reason  that  altar  was  covered 
over  with  gold  and  was  called  the  golden  altar,  since  gold 
signifies  the  good  of  love  and  charity  —  see  what  was  cited 
above  (n.  9874,  9881).  That  alone  is  grateful,  and  is  4 
therefore  heard  and  received  by  the  Lord,  which  is  from 
love  and  charity,  because  love  makes  the  whole  man,  every 
man  being  such  as  his  love  is.  Thus  angels  in  the  heavens 
are  loves  and  charities  in  form ;  consequently  their  form 
itself  is  the  human  form,  since  the  Lord,  Who  is  in  them 
and  forms  them,  is  as  to  the  Divine  Human,  Divine  love  it- 
self; and  hence  from  their  faces,  their  speech,  their  ges- 
tures, and  especially  from  the  spheres  of  affections  which 


242 


EXODUS. 


[No.  10177. 


flow  forth  from  them  to  a  distance,  their  quality  as  to  love 

5  is  clearly  perceived.  And  because  love  to  the  Lord  and 
charity  toward  the  neighbor  are  from  the  Lord,  and  love  is 
spiritual  conjunction,  therefore  whatever  proceeds  from 
their  love  is  heard  and  received  by  the  Lord.  On  the 
other  hand  what  is  holy  and  pious,  which  is  not  from  love, 
is  indeed  heard,  but  is  not  received  as  grateful,  for  it  is 
hypocritical  sanctity  and  piety,  being  holy  only  externally 
and  not  internally,  and  a  holy  external  without  a  holy  in- 
ternal does  not  penetrate  further  than  to  the  first  thresh- 
old of  heaven,  and  is  there  dissipated.  But  a  holy  exter- 
nal from  a  holy  internal  penetrates  even  into  heaven, 
according  to  the  quality  of  the  internal,  thus  to  the  Lord. 
For  a  holy  external  without  an  internal  is  merely  of  the 
mouth  and  gestures,  whereas  a  holy  external  from  an  in- 
ternal is  at  the  same  time  from  the  heart  —  concerning  the 
latter  and  the  former  holy,  see  what  was  said  and  shown 

6  above  (n.  8252-8257).  In  the  tent  without  the  veil  was 
the  table  on  which  was  the  bread  of  Presence,  also  the 
candlestick  with  lamps,  and  the  altar  of  incense  j  by  the 
bread  of  Presence  was  represented  love  to  the  Lord,  by 
the  lamps  of  the  candlestick  charity  and  faith,  and  by  the 
incense  upon  the  altar  worship  therefrom.  Wherefore  it 
was  burned  every  morning,  and  every  evening,  when  the 
lamps  were  dressed.  From  this  it  is  plain  that  by  burning 
incense  was  represented  worship  of  the  Lord  from  love  and 
charity :  by  the  tent  itself  in  which  that  burning  took 
place,  was  represented  heaven,  where  all  worship  is  of  this 
kind.  That  the  bread  represented  celestial  good,  which  is 
good  of  love  to  the  Lord,  may  be  seen  above  (n.  9545)  ; 
also  that  the  candlestick  represented  spiritual  good,  which 
is  the  ■good  of  charity  toward  the  neighbor  and  the  good 
of  faith  (n.  9548-9561);  and  that  the  tent  represented 

7  heaven  (n.  9457,  9481,  94S5,  9784,  9963).  When  wor- 
ship is  spoken  of,  that  holy  state  is  meant  which  comes 
about  by  prayers,  adorations,  confessions,  and  the  hke,  that 


No.  10177.]       CHAPTER  XXX.  VER.    I  -  lO. 


proceed  from  internals,  which  are  of  love  and  charity. 
These  constitute  the  worship  which  is  meant  by  burning 
incense,  as  may  be  evident  from  the  following  passages  — 
in  David  :  Accepted  are  My  prayers,  incense  before  Thee 
(Ps.  cxli.  2)  ;  and  in  John:  The  four  atiimals,  and  the 
hveniy-four  elders  fell  dowti  before  the  Lamb,  having  every 
one  harps,  and  golden  vials  full  of  incense,  which  are  the 
prayers  of  the  saints  (v.  8).  Again  :  An  angel  came  hav- 
ing a  golden  censer;  and  there  was  given  unto  him  much 
incense,  that  he  should  offer  it  with  the  prayers  of  all  the 
saints  upon  the  golden  altar  which  was  befoj-e  the  throne. 
And  the  smoke  of  the  incense  went  tip  with  the  prayers  of 
the  saints  (Apoc.  viii.  3,  4).  As  by  incense  was  signified  8 
worship  and  its  elevation,  thus  hearing  and  reception  by 
the  Lord,  therefore  it  was  commanded  by  Moses  that  they 
should  take  censers  with  incense  and  burn  it  before  Jeho- 
vah, that  then  they  might  know  whom  Jehovah  would 
choose,  thus  whom  He  would  hear  (Num.  xvi.  i,  and  fol- 
lowing verses)  ;  and  when  the  people  murmured,  Aaron 
ran  into  the  midst  of  the  congregation  with  incense,  when 
the  plague  began,  and  thereby  stayed  it  (Num.  xvi.  44- 
49).  And  in  Malachi :  Fro7n  the  rising  of  the  sun  and 
even  unto  its  going  down,  the  name  of  Jehovah  shall  be 
great  among  the  Gentiles,  and  in  every  place  incense  shall 
be  offered  unto  My  name  and  a  clean  bread  offering  (i.  11). 
A  clean  bread  offering  is  added,  because  by  it  is  signified 
the  good  of  love  (n.  10137).  And  in  Moses:  The  sons 
of  Levi  shall  teach  Jacob  Thy  judgments,  and  Israel  Thy 
law :  they  shall  put  incense  in  Thy  nostrils  and  a  bur7it 
offering  upon  Thine  altar  (Deut.  xxxiii.  10).  It  is  said, 
shall  put  incense  in  Thy  nostrils,  because  by  the  nostrils  is 
signified  perception  (n.  4624-4634)  ;  a  burnt  offering  is 
here  added,  because  by  it  also  is  signified  what  is  from  the 
good  of  love.  But  by  burning  incense  is  signified  in  the  9 
opposite  sense  worship  from  contrary  loves,  which  are  the 
loves  of  self  and  the  world  —  as  by  burning  incense  to 


244 


EXODUS. 


[No.  10177. 


Other  gods  (Jer.  i.  16  ;  xliv.  3,  5)  ;  by  burning  incense  to 
idols  (Ezek.  viii.  ii  ;  xvi.  18)  ;  and  by  burning  incense 

10 to  Baalim  (Hosea  ii.  13).  Since  the  burning  of  incense 
signified  such  things  as  are  lifted  upward  and  are  accepted 
by  the  Divine,  therefore  also  they  were  used  by  the  Gen- 
tiles in  their  religious  ceremonies.  That  frankincense, 
bowls,  and  censers  were  in  use  among  the  Romans  and 
among  other  nations  is  known  from  history.  Such  relig- 
ious ceremony  was  derived  from  the  Ancient  Church, 
which  extended  through  several  regions  of  Asia,  as  through 
Syria,  Arabia,  Babylon,  Egypt,  and  Canaan.  This  church 
had  been  a  representative  church,  thus  consisting  in  exter- 
nals that  represented  internals,  which  are  celestial  and 
spiritual ;  and  from  this  church  several  religious  rites  were 
transferred  to  the  nations  round  about,  including  the  burn- 
ing of  incense,  and  thus  through  Greece  into  Italy ;  like- 
wise the  perpetual  fire,  for  guarding  which  chaste  virgins 

1 1  were  appointed,  whom  they  called  vestals.  The  offerings 
of  incense  in  the  Ancient  Church,  and  thence  in  the  Isra- 
elitish,  were  prepared  from  fragrant  substances,  such  as 
stacte,  onycha,  galbanum,  and  frankincense ;  for  the  rea- 
son that  odor  signified  perception,  and  a  fragrant  odor 
pleasing  perception  (n.  925,  1514,  1517-1519,  3577,4624- 
4634,  4748,  10054).  But  frankincense  in  particular  signi- 
fies truth  of  faith,  therefore  when  frankincense  is  named 
in  the  Word,  there  is  joined  also  oil,  bread,  a  bread  offer- 
ing, or  gold,  by  which  is  signified  the  good  of  love  —  as 
in  Isaiah  :  All  shall  come  from  Sheba,  they  shall  bring  gold 
and  frankincense  and  shall  proclaim  the  praises  of Jehovah 
(Ix.  6).  And  so  with  those  who  came  from  the  east,  of 
whom  it  is  written  in  Matthew  that  there  came  wise  men 
from  the  east,  seeking  the  Lord  just  then  born,  and  open- 
ing their  treasures  they  offered  gold,  frankincense,  and  myrrh 
(ii.  I,  2,  11).  That  they  who  were  from  the  east  and  were 
called  sons  of  the  east  in  the  Word  signify  those  who  were 
in  interior  knowledges  of  good  and  truth,  may  be  seen 


No.  10178]        CHAPTER  XXX.   VER.    I  -  lO. 


above  (n.  3249,  3762)  ;  and  likewise  Sheba  (n.  1171,  3240). 
That  gold  signifies  the  good  of  love,  see  what  is  cited  above 
(n.  9874,  9881).  And  in  Jeremiah:  They  shall  brivg  an 
burnt  offering  and  sacrifices,  and  a  bread  offering  and 
frankincense  (xvii.  26).  By  a  bread  offering  [minchah] 
is  likewise  signified  the  good  of  love  (n.  9992,  10137). 
Hence  it  is  plain  that  by  frankincense  in  the  Word  is  signi- 
fied the  truth  which  is  of  faith  ;  for  in  the  Word,  where 
good  is  spoken  of,  truth  is  also  spoken  of,  on  account  of 
the  heavenly  marriage  which  is  of  good  and  truth  in  every- 
thing therein  —  see  what  is  cited  above  (n.  9263,  9314). 
For  this  reason  also  upon  the  bread  offering  there  was  oil, 
and  also  frankincense  (Lev.  ii.  i,  2,  15)  ;  but  not  on  the 
bread  offering  which  was  for  sin  (Lev.  v.  11)  ;  nor  on  the 
bread  offering  of  jealousy  (Num.  v.  15).  There  was  no  oil 
nor  frankincense  on  these  bread  offerings,  because  they 
were  given  for  expiation  from  evils,  and  so  long  as  man  is 
in  expiation  he  cannot  receive  the  good  of  love  and  the 
truth  of  faith,  since  evils  oppose ;  but  it  is  otherwise  after 
expiation  or  the  removal  of  evils.  Since  the  good  of  love  13 
cannot  be  given  except  with  the  truth  of  faith,  inasmuch 
as  good  produces  truth  and  in  truth  procures  to  itself  its 
quality  and  forms  itself,  therefore  it  was  that  there  was 
frankincense  upon  every  bread  offering,  and  also  on  the 
bread  of  Presence,  which  was  on  the  table  in  the  tent  of 
meeting  (Lev.  xxiv.  7)  ;  for  breads  signified  the  good  of 
love  (n.  3478,  3813,  4211,  4217,  4735,  4976,  8410,  9323, 
9545,  10040,  10137), 

1 01 78.  Of  shittim  wood  shall  thou  make  it.  That  this 
signifies  from  love  Divine,  is  evident  from  the  signification 
of  shittim  wood,  as  the  good  of  merit  and  justice,  which  is 
of  the  Lord  alone  (see  n.  9472,  9486,  9715)  ;  that  it  signi- 
fies also  from  love,  is  because  the  Lord  when  He  was  in  the 
world  from  Divine  love  fought  against  all  the  hells  and  sub- 
jugated them,  and  thereby  He  saved  the  human  race  and 
hence  alone  had  merit  and  was  made  justice  (n.  9486,  9715, 


246 


EXODUS. 


[No.  10178. 


9809,  10019,  10152).  Therefore  the  good  of  the  Lord's 
merit  is  His  Divine  love.  Shittim  wood  has  such  and  so 
great  a  signification  because  all  things  which  are  in  the 
triple  kingdom  of  the  earth,  animal,  vegetable,  and  mineral, 
signify  spiritual  and  celestial  things,  and  also  their  oppo- 
sites  ;  for  all  nature  is  a  theatre  representative  of  the  Lord's 
kingdom — see  what  is  cited  above  (n.  9280)  ;  also  that 
wood  in  general  signifies  the  good  of  love,  and  in  particu- 
lar the  good  of  merit  (n.  2784,  2812,  3720,  4943,  8354, 
8740).  Hence  wood  in  the  supreme  sense  signifies  Divine 
good,  since  all  things  which  in  the  internal  sense  signify 
what  relates  to  the  church  and  heaven,  in  the  supreme 
sense  signify  Divine  things. 

loi  79.  A  cubit  the  length  thereof,  and  a  cubit  the  breadth 
thereof.  That  this  signifies  equally  from  good  and  from 
truth,  is  evident  from  the  signification  of  length,  as  good, 
and  of  breadth,  as  truth  (see  n.  161 3,  3433,  3434,  4482, 
9487)  ;  equally  from  both  is  signified  by  the  length  being 
a  cubit,  and  the  breadth  a  cubit,  thus  by  the  measure  being 
equal,  because  by  measures  in  the  Word  things  are  deter- 
mined as  to  their  quantity  and  quality,  and  the  determina- 
tion is  expressed  by  numbers.  What  is  here  determined 
by  the  measure,  which  is  a  cubit,  is  good  and  truth,  the 
former  by  length  and  the  latter  by  breadth.  Length  signi- 
fies good  because  it  is  reckoned  from  east  to  west,  and  by 
east  and  west  is  signified  good  from  one  boundary  to 
another  ;  and  breadth  is  reckoned  from  south  to  north,  and 
by  south  and  north  is  signified  truth  from  one  boundary  to 
another.  So  it  is  in  heaven,  where  the  Lord  is  the  Sun, 
and  also  the  East,  from  which  all  determinations  are  there 
made.  They  who  are  in  the  front  there  are  in  the  percep- 
tion of  good  according  to  distance  ;  they  who  are  in  clear 
perception  of  good  are  in  the  east  (n.  3708,  9668),  and 
they  who  are  in  obscure  perception  of  good  are  in  the  west 
(n.  3708,  9653)  ;  but  they  who  are  in  the  clear  light  of 
truth  are  in  the  south  (9642),  and  they  who  are  in  the 


No.  10181.]       CHAPTER  XXX.   VER.    I  -  lO. 


247 


obscure  light  of  truth  are  in  the  north  (n.  3708).  This  is 
why  by  those  four  quarters  in  the  Word  such  things  are 
signified,  and  that  by  length  is  signified  good  and  by 
breadth  truth. 

1 01 80.  Foursquare  shall  it  be.  That  this  signifies  thus 
perfect,  is  evident  from  the  signification  of  foursquare,  as 
just,  and  also  perfect  (see  n.  9177,  9861). 

10181.  And  two  cubits  the  height  thereof.  That  this  sig- 
nifies degrees  of  good  and  of  truth,  and  their  conjunction, 
is  evident  from  the  signification  of  two,  as  conjunction  (see 
n.  1686,  5194,  8423)  ;  and  from  the  signification  of  height, 
as  the  degrees  of  good  and  of  truth  therefrom  (n.  9489, 
9773).  By  degrees  of  height  are  meant  degrees  from  inte- 
riors to  exteriors,  or  from  inmosts  to  outmosts,  the  nature 
and  quality  of  which  degrees  may  be  seen  illustrated  and 
shown  above  (n.  3405,  3691, 4145,  5114,  5146,  8603,  8945, 
10099).  Degrees  are  of  two  kinds,  namely,  degrees  of  2 
length  and  breadth,  and  degrees  of  height  and  depth  :  the 
latter  differ  greatly  from  the  former.  Degrees  of  length 
and  breadth  are  those  which  succeed  from  the  middle  to 
the  circumference  ;  but  degrees  of  height  proceed  from 
interiors  to  exteriors.  The  former  degrees,  namely  of 
length  and  breadth,  are  degrees  which  decrease  from  the 
middle  continually  to  the  circumferences,  as  light  decreases 
from  flame  even  to  its  obscurity,  and  as  the  sight  of  the  eye 
decreases  from  nearest  objects  to  objects  most  remote,  and 
as  the  intellectual  sight  decreases  from  those  things  which 
are  in  light  to  those  which  are  in  shade.  But  degrees  of 
height,  which  proceed  from  inmosts  to  outmosts,  or  from 
highests  to  lowests,  are  not  continuous  but  discrete.  They 
are  like  the  inmosts  of  a  seed  to  its  exteriors ;  and  as  the 
inmosts  of  a  man  to  his  outmosts  ;  and  as  the  inmost  of  the 
angelic  heaven  to  its  outmost.  These  degrees  are  discrimi- 
nated, thus  distinct,  as  what  produces  and  what  is  produced. 
Things  which  are  in  an  interior  degree  are  more  perfect  3 
than  those  which  are  in  an  exterior  degree,  and  no  likeness 


24S 


EXODUS. 


[No.  10181. 


exists  between  them  except  by  correspondences.  Thus  they 
who  are  in  the  inmost  heaven  are  more  perfect  than  those 
who  are  in  the  middle  heaven,  and  these  latter  more  perfect 
than  those  who  are  in  the  outmost  heaven.  It  is  the  same 
with  man  in  whom  heaven  exists ;  his  inmost  is  in  a  more 
perfect  state  than  the  middle,  and  the  middle  in  a  more 
perfect  state  than  the  outmost ;  and  they  consociate  in  no 
other  way  than  by  correspondences,  the  nature  of  which  has 

4  been  abundantly  shown  in  the  preceding  explications.  He 
who  does  not  acquire  a  perception  of  these  degrees  can  in 
no  way  know  the  distinctions  of  the  heavens  and  the  dis- 
tinctions of  the  interior  and  exterior  faculties  of  man,  and 
thus  not  the  distinction  between  soul  and  body.  So  he 
cannot  at  all  comprehend  the  internal  sense  of  the  Word 
and  its  distinction  from  the  external,  nor  the  distinction 
between  the  spiritual  world  and  the  natural.  Neither  can 
he  understand  what  and  whence  correspondences  and  rep- 
resentations are,  and  scarcely  what  influx  is.  Sensual  men 
do  not  apprehend  these  distinctions,  for  they  make  increase 
and  decrease  according  to  these  degrees  continuous,  thus 
they  make  these  degrees  like  the  degrees  of  length  and 
breadth,  and  therefore  they  stand  without  and  far  away 

5  from  intelligence.  These  degrees  are  degrees  of  height, 
therefore  by  high  in  the  Word  is  meant  interior  (n.  2148, 
4210,  4599),  and  because  interior,  also  more  perfect. 
Hence  the  Lord  in  the  Word  is  called  the  Highest,  because 
He  is  perfection  itself,  intelligence  itself  and  wisdom,  and 
good  and  truth  itself ;  and  hence  heaven  is  said  to  be  on 
high,  because  it  is  in  perfection,  intelligence,  wisdom,  good, 
and  truth  from  the  Lord  ;  and  therefore  hell  is  said  to  be 
in  the  deep,  because  there  is  in  it  no  perfection,  no  intelli- 
gence and  wisdom,  and  no  good  and  truth. 

10182.  Out  of  it  shall  be  its  horns.  That  this  signifies 
powers  of  truth  from  the  good  of  love  and  charity,  is  evi- 
dent from  the  signification  of  horns,  as  the  powers  of  truth 
(see  n.  2832,  97 19-9721).    That  this  is  from  the  good  of 


No.  10182.]       CHAPTER  XXX.   VER.    I  -  10.  249 

love  and  charity  is  because  all  the  power  of  truth  is  from 
that  source.  Therefore  also  the  horns  were  in  continua- 
tion of  the  altar  itself,  or  were  out  of  it ;  for  this  altar  was 
a  representative  of  the  hearing  and  reception  of  all  things 
of  worship  from  love  and  charity  by  the  Lord  (n.  10177). 
That  all  the  power  of  truth  is  from  the  good  of  love  can-  2 
not  be  apprehended  by  those  who  have  only  a  material 
idea  of  power,  and  therefore  it  must  be  told  how  the  case 
is.  In  the  heavens  all  power  is  from  Divine  truth  pro- 
ceeding from  the  Divine  good  of  the  Lord ;  from  this  the 
angels  have  power,  for  the  angels  are  receptions  of  Divine 
truth  from  the  Lord  (n.  1752,  4295,  8192).  By  the  power 
which  they  have  from  this  they  protect  man,  removing  the 
hells  from  him  ;  for  one  angel  prevails  against  a  thousand 
from  the  hells.  This  power  is  what  is  meant  by  the  keys 
of  Peter,  but  by  Peter  who  is  there  called  the  rock  is 
meant  the  Lord  as  to  the  truth  of  faith  from  the  good  of 
love  (see  preface  to  Gen.  xxii.  and  n.  3750,  4738,  6000, 
6073,  6344,  10087)  ;  and  also  a  rock  [^Peira^  is  the  Lord 
as  to  the  truth  of  faith  (n.  8581).  The  power  of  Divine  3 
truth  is  also  meant  by  the  voice  of  Jehovah  in  David  :  T/ie 
voice  of  Jehovah  is  upon  the  waters.  .  .  ,  The  voice  of  Je- 
hovah is  in  power.  .  .  .  The  voice  of  Jehovah  breaketh  the 
cedars.  .  .  .  The  voice  of  Jehovah  cleaveth  the  flame  of  fire. 
The  voice  of  Jehovah  shaketh  the  wilderness.  .  .  .  The 
voice  of  Jehovah  strippeih  the  forests  bare  ;  Jehovah  giveth 
strength  to  His  people  (Ps.  xxix.  3-n).  That  the  voice  of 
Jehovah  is  Divine  truth  proceeding  from  His  Divine  good 
may  be  seen  above  (n.  9926).  The  power  of  Divine  truth  4 
is  also  understood  by  the  Word  in  John  :  All  things  were 
made  by  Him  \_the  Wbrd"],  and  without  Him  was  not 
anything  fnade  that  was  made  (i.  3).  That  the  Word 
is  Divine  truth  proceeding  from  Divine  good,  see  above 
(n.  9987)  ;  wherefore  also  the  Lord  when  He  was  in  the 
world  first  made  Himself  Divine  truth,  which  is  also 
understood  by  the  Word  becoming  flesh  (verse  14  of  the 


250 


EXODUS. 


[No.  10182. 


same  chapter).  The  Lord  then  made  Himself  Divine 
truth  in  order  that  He  might  fight  against  all  the  hells  and 
subjugate  them,  and  thus  bring  back  all  things  therein,  and 
at  the  same  time  all  things  in  the  heavens,  into  order  (see 

5  n.  9715,  9809,  10019,  10052).  That  truths  from  good 
have  all  power  and,  vice  versa,  that  falsities  from  evil  have 
no  power,  is  well  known  in  the  other  life  ;  hence  it  is  that 
the  evil  who  come  thither  from  the  world  are  deprived  of 
persuasive  faith,  and  likewise  of  all  knowledge  of  truth, 

6  and  are  thus  left  to  the  falsities  of  their  evil.  That  truths 
from  good  have  such  power  cannot  be  apprehended  by 
those  who  have  an  idea  of  truth  and  of  its  faith  as  of 
thought  alone,  when  yet  man's  thought  from  his  voluntary 
makes  all  the  strength  of  his  body,  and  if  it  were  inspired 
from  the  Lord  by  His  Divine  truth,  man  would  have  the 
strength  of  Samson.  But  it  is  the  Lord's  good  pleasure 
that  man  should  have  strength  by  faith  from  love  as  to 
what  relates  to  his  spirit  and  conduces  to  eternal  salvation. 
From  this  it  may  be  evident  what  is  meant  by  the  power 
of  truth  from  good,  which  is  signified  by  the  horns  of  the 

7  altars  both  of  burnt  offering  and  of  incense.  That  horns 
signify  this  power,  is  evident  from  the  passages  in  the 
Word  where  horns  are  named  —  as  in  Ezekiel :  In  that 
day  will  I  make  a  horn  to  grow  for  the  house  of  Israel 
(xxix.  21).  And  in  Amos  :  Have  we  not  taken  to  us  horns 
by  our  own  strength?  (vi.  13.)  In  the  First  Book  of 
Samuel :  Jehovah  will  give  strength  unto  His  king,  and 
will  exalt  the  horn  of  His  anointed  (ii.  10).  In  David  : 
Jehovah  hath  lifted  up  the  horn  of  His  people  (Ps.  cxlviii. 
14).  Again  :  All  the  horns  of  the  wicked  will  I  cut  off; 
but  the  horns  of  the  fust  shall  be  lifted  up  (Ps.  Ixxv.  10). 
In  Jeremiah  :  The  Lord  hath  cut  off  in  the  fierceness  of  His 
anger  all  the  horn  of  Israel.  .  .  .  He  hath  exalted  the  horn 
of  thine  adversaries  (Lam.  ii.  3,  17).  In  Ezekiel:  Ye 
thrust  with  side  and  with  shoulder,  and  push  all  the  dis- 
eased sheep  with  your  horns,  till  ye  have  scattered  them 


No.  101S2.]        CHAPTER  XXX.  VER.    I  -  lO.  251 

abroad  (xxxiv.  21).  In  Zechariah  :  /  saw,  and  behold 
four  horns.  .  .  .  The  angel  said,  These  are  the  horns  which 
have  scattered  Judah,  Israel,  and  Jerusalem.  .  .  .  The  smiths 
.  .  .  are  come  to  cast  down  the  horns  of  the  nations,  which 
lifted  up  their  horn  against  the  land  of  Judah  (i.  18-21). 
And  in  Moses  :  His  horns  are  the  horns  of  the  unicorn ; 
with  them  shall  he  push  the  people  all  of  them,  to  the  ends 
of  the  earth  (Deut.  xxxiii.  17).  That  in  these  passages  by 
horns  is  signified  power,  is  manifest,  and  indeed  power  in 
both  senses,  namely,  the  power  of  truth  against  the  false 
and  of  the  false  against  truth  ;  for  the  subject  in  the  inter- 
nal sense  of  the  Word  throughout  is  the  state  of  the  church. 
So  in  Amos  :  In  that  day  .  .  .  I  will  visit  upon  the  altars  % 
of  Bethel,  atid  the  horns  of  the  altar  shall  be  cut  off,  and 
shall  fall  to  the  ground  (iii.  14).  By  the  altars  of  Bethel 
and  by  its  horns  are  signified  evils  and  falsities  destroying 
the  good  and  truth  of  the  church,  of  which  it  is  said  that 
they  shall  be  cut  off.  From  these  passages  may  be  evident  9 
what  is  meant  by  the  horns,  of  which  so  frequent  mention 
is  made  in  Daniel  and  by  John  in  the  Apocalypse  —  in 
Daniel  where  it  is  said  that  the  beast  had  ten  horns,  and 
also  a  horn  speaking  to  it  (vii.  8,  11,  20)  ;  that  the  horn 
made  war  with  the  saints  and  prevailed  until  the  Son  of 
Man  came  (verses  11,  24)  ;  and  the  horns  of  the  ram  and 
the  horns  of  the  he-goat  are  told  of,  by  which  they  made 
war  with  each  other  (viii.  3-21)  ;  and  by  John  in  the 
Apocalypse  it  is  said  that  the  dragon  had  ten  horns  (xii.  3)  ; 
so  also  the  beast  ascending  out  of  the  sea  (xiii.  i)  ;  and 
the  scarlet  beast  (xvii,  3) — where  also  it  is  said,  that  the 
horns  are  ten  kings  (verses  12,  13).  So  also  in  Daniel 
(vii.  24).  That  by  kings  in  the  Word  are  signified  truths 
and  in  the  opposite  sense  falsities,  may  be  seen  above 
(n.  1672,  2015,  2069,  3009,  4575,  4581,  4966,  5044,  5068, 
6148).  As  by  a  horn  is  signified  truth  in  its  power,  and  in  10 
the  opposite  sense  falsity  destroying  truth,  therefore  speech 
is  attributed  to  a  horn  (Apoc.  ix.  13:  Dan.  vii.  8:  Ps. 


252 


EXODUS. 


[No.  10 1 82. 


iixxii.  21).  That  kings  were  anointed  with  oil  from  a  horn 
(i  Sam.  xvi.  i,  13  :  i  Kings  i.  39),  represented  truth  from 
good  in  its  power,  for  horns  are  truths  in  their  power,  and 
oil  is  good,  and  kings  those  who  are  in  truths  from  good. 
That  oil  stands  for  good,  see  above  (n.  886,  9780)  ;  and 
kings  for  those  who  are  in  truths  from  good,  thus  abstractly 
truths  from  good  (n.  6148)  ;  hence  a  horn  is  said  to  bud 
forth  (Ps.  cxxxii.  17),  because  all  spiritual  budding  is  of 
truth  from  good  ;  thus  also  formerly  they  described  horns 
as  budding  forth.  That  good  has  all  power  by  truth,  or 
what  is  the  same,  that  all  power  is  of  truth  from  good,  see 
what  is  cited  above  (n.  10019). 

10183.  And  thou  s halt  overlay  it  with  pure  gold.  That 
this  signifies  a  representative  of  all  things  of  worship  from 
good,  is  evident  from  the  signification  of  gold,  as  the  good 
of  love  (see  n.  9874)  ;  and  that  overlaying  with  gold  is  to 
found  upon  that  good  (n.  9490),  thus  that  it  is  its  repre- 
sentative, is  plain. 

10184.  Its  roof.  That  this  signifies  the  inmost,  is  evi- 
dent from  the  signification  of  a  roof,  as  the  inmost.  A  roof 
is  the  inmost  because  it  is  supreme  or  highest,  and  what  is 
supreme  or  highest  signifies  inmost,  according  to  what  was 
shown  above  (n.  10181)  ;  and  because  a  roof  signifies  the 
like  as  the  head  with  man.  For  all  representatives  in  na- 
ture have  reference  to  the  human  form  and  have  significa- 
tion according  to  that  reference  (see  n.  9496).  That  the 
head  signifies  the  inmost,  may  be  seen  above  (n.  5328, 
6436,  7859,  9656,  9913,  9914).  The  inmost  here  signified 
by  the  roof  of  the  altar  of  incense  is  the  inmost  of  worship  ; 
for  there  are  in  worship  the  same  as  in  man  himself  from 
whom  worship  proceeds,  namely,  internal,  middle,  and 
external.  The  inmost  is  called  celestial,  the  middle  spir- 
itual, and  the  external  natural  (n.  4938,  4939,  9992,  10005, 
10017,  10068).  These  degrees  from  correspondence  are 
signified  by  the  head,  breast,  and  feet ;  so  also  by  the  roof, 

3  the  sides,  and  the  horns  of  the  altar  of  incense.    Since  by 


No.  10184.]       CHAPTER  XXX.  VER.    I  -  lO. 


the  roof  is  signified  the  celestial,  which  is  inmost,  good  is 
also  signified,  for  good  is  everywhere  inmost,  and  truth 
proceeds  from  it,  as  light  from  flame.  This  is  meant  by 
the  roof  in  Matthew :  Let  him  that  is  on  the  roof  of  tlie 
house  not  go  down  to  take  anything  out  of  his  house  (xxiv. 
17  :  Mark  xiii.  15  :  Luke  xvii.  31).  The  subject  here  is  the 
last  times  of  the  church,  and  by  being  on  the  roof  is  signi- 
fied the  state  of  a  man  who  is  in  good  ;  and  by  going  down 
to  take  anything  out  of  the  house,  is  signified  return  to  a 
former  state  (n.  3652).  And  in  Jeremiah  :  On  all  the  roofs 
of  Moab  and  in  the  streets  thereof,  there  shall  be  lamentation 
everywhere  (xiviii.  38).  By  lamentation  on  all  roofs  or 
housetops  is  signified  the  vastation  of  all  goods  with  those 
who  in  the  representative  sense  are  meant  by  Moab,  namely, 
those  who  are  in  natural  good,  who  suffer  themselves  easily 
to  be  seduced  (n.  2468)  ;  and  by  lamentation  in  the  streets 
is  signified  the  vastation  of  all  truths  —  that  streets  are 
truths,  see  above  (n.  2336).  Because  a  roof  signified  good,  3 
therefore  the  ancients  had  roofs  or  tops  on  their  houses 
where  they  walked,  and  also  where  they  worshipped  —  as 
may  be  evident  from  the  First  Book  of  Samuel  (ix.  25,  26  : 
2  Sam.  xi.  2:  Zeph.  i.  5).  And  in  Moses:  When  thou 
buildest  a  new  house,  then  thou  shall  make  a  border  for  thy 
roof,  that  thou  bring  not  blood  upon  thine  house,  if  any  one 
fall from  thence.  Thou  shall  not  sow  thy  vineyard  with 
mixed  seed,  lest  the  gathering  of  the  seed  which  thou  hast 
sowed,  and  from  the  produce  of  the  vineyard  be  forfeited.  .  .  . 
Thou  shall  not  plow  with  an  ox  and  an  ass  together.  Thou 
shall  not  wear  a  garment  mixed  with  wool  and  linen  together 
(Deut.  xxii.  8-11).  From  this  also  it  is  plain  that  by  a  roof  4 
is  signified  the  good  of  love ;  for  each  of  these  precepts 
involves  similar  things,  which  are  only  discoverable  by  the 
internal  sense.  This  sense  is  that  he  who  is  in  good,  which 
is  the  state  of  a  regenerate  man,  shall  not  return  into  a  state 
of  truth,  which  is  his  prior  state,  during  regeneration ;  for 
in  this  state  man  is  being  led  by  truth  to  good,  thus  partly 


254 


EXODUS. 


[No.  10184. 


by  himself,  but  in  the  later  or  posterior  state,  namely  when 
he  is  regenerated,  man  is  led  by  good,  that  is,  through  good 

5  by  the  Lord.  This  is  the  arcanum  which  lies  concealed  in- 
teriorly in  each  of  those  precepts ;  and  thus  the  same  as  is 
contained  in  the  Lord's  words  in  Matthew  :  Then  he  who  is 
on  the  house,  lei  him  not  go  down  to  take  anything  out  of  his 
house ;  and  he  who  is  in  the  field,  let  him  not  return  back  to 
take  his  clothes  (xxiv.  17,  18).  And  in  Mark  :  He  who  is 
on  the  roof,  let  him  not  go  down  into  the  house,  neither  let 
him  enter  to  take  away  anything  out  of  his  house  ;  and  he 
who  shall  be  in  the  field,  let  him  not  turn  back  to  take  his 
raiment  (xiii.  16).  And  in  Luke:  In  that  day  whosoever 
shall  be  on  the  house,  and  his  goods  in  the  house,  let  him  not 
go  down  to  take  them  away  ;  and  whosoever  shall  be  in  the 
field,  let  him  likewise  not  return  to  the  things  behind  him  ; 

6  remember  Lot^s  wife  (xvii.  31,  32).  Who  cannot  see  that 
in  these  passages  are  contained  arcana  of  heaven  ?  for  other- 
wise to  what  intent  could  it  be  said  that  they  should  not  go 
down  from  the  house,  and  return  back  from  the  field,  and 
that  they  should  remember  Lot's  wife  ?  So  in  what  was 
said  in  Moses,  that  they  should  make  a  border  about  the 
roof  lest  blood  should  be  shed  by  one's  falling  ;  and  that  a 
field  should  not  be  sown  mixedly  with  seed  and  the  produce 
of  a  vineyard  ;  and  that  they  should  not  plough  with  an  ox 
and  an  ass  together ;  nor  wear  a  garment  mixed  with  wool 
and  linen.  For  by  the  roof  is  signified  good,  and  by  being 
upon  the  house  or  upon  the  roof  is  signified  a  state  when 
man  is  in  good  ;  by  falling  thence  is  signified  a  relapse  to  a 
former  state ;  and  by  blood  is  signified  violence  in  such 
case  offered  to  good  and  truth  (n.  374,  1005,  4735,  6978, 
7317,  7326);  by  a  vineyard  is  signified  the  church  with 
man,  by  the  produce  of  the  vineyard  a  state  of  truth  (9139), 
by  the  seed  of  wheat  or  barley  a  state  of  good  (n.  3941, 
7605)  ;  by  an  ox  also  is  signified  good,  and  by  ploughing 
with  an  ox  a  state  of  good  (n.  2781,  9135)  ;  so  by  wool  and 
by  wearing  a  garment  of  wool  (n.  9470)  ;  and  by  an  ass  is 


No.  10185.]       CHAPTER  XXX.   VER.    I  -  lO. 


signified  truth  (n.  2781,5741)  ;  and  also  by  linen  (n.  7601, 
9959).  But  how  it  is  with  this  arcanum  may  be  seen  further 
unfolded  in  the  passages  cited  above  (n.  9274). 

10185.  And  lis  wa/ls  \_routid  about].  That  this  signi- 
fies interiors,  is  evident  from  the  signification  of  walls  or 
sides,  as  interiors,  for  since  the  roof  signifies  the  inmost,  the 
walls  which  are  beneath  signify  interiors ;  by  interiors  are 
meant  things  beneath  the  inmost  and  above  the  lowest,  thus 
which  are  middle.  Walls  signify  interiors  because  the  sides 
and  breast  with  man  signify  interiors,  for  all  the  representa- 
tives in  nature  have  reference  to  the  human  form,  and  have 
significance  according  to  that  reference  (see  n.  9496)  ;  as 
with  a  house,  its  highest  part  called  the  roof  signifies  the 
same  as  the  head  with  a  man  ;  the  interiors  which  are  below 
the  top  signify  the  same  as  the  breast  and  sides ;  and  the 
foundation  the  same  as  the  feet  and  soles  of  the  feet.  That 
this  is  so,  is  because  the  whole  heaven  has  the  form  of  a 
man,  and  from  this  an  influx  passes  into  all  nature,  for  the 
natural  world  exists  and  subsists  from  the  spiritual.  When 
the  spiritual  world  is  spoken  of,  the  Divine  of  the  Lord 
therein  is  understood.  That  all  things  in  nature  have  refer-  2 
ence  to  the  human  form  is  also  evident  from  everything  in 
the  vegetable  kingdom,  in  which  kingdom  all  things  are 
clothed  with  leaves,  bearing  flowers  before  they  bring  forth 
fruits,  while  fruits  are  the  ultimate  ends  for  the  sake  of  which 
priors  exist,  and  to  which  they  all  look.  For  leaves  in  that 
kingdom  have  reference  to  the  lungs,  and  are  as  it  were  for 
the  sake  of  respiration,  since  by  their  means  the  sap  is 
drawn  up  [and  exposed  to  light  and  air].  Hence  a  tree 
stripped  of  its  leaves  will  bear  no  fruit.  Thus  it  is  that 
leaves  in  the  Word  signify  the  truths  of  faith  (n.  885),  for 
in  like  manner  by  them  is  brought  in  the  life  whereby  good 
is  formed.  The  blossoming  before  fruit  corresponds  to  the  3 
state  of  that  age  with  man  when  marriage  love  enters  minds 
and  gladdens  them,  thus  when  truth  is  being  conjoined  to 
good.    But  fruit  corresponds  to  the  good  itself  which,  so  far 


256 


EXODUS. 


[No.  10185. 


as  it  ripens  like  fruit,  puts  itself  forth  into  works.  In  con- 
sequence fruits  in  the  Word  signify  works  of  charity ;  and 
the  blossoming  before  fruit,  is  compared  to  the  voice  and 
joy  of  the  bride  and  bridegroom  ;  and  so  in  other  particu- 
4  lars.  Therefore  he  who  can  reflect  wisely  will  perceive  very 
clearly  that  the  heavenly  paradise  is  represented  in  the 
earthly,  and  hence  that  all  things  in  nature  have  reference 
to  such  as  are  in  the  spiritual  world.  And  he  who  is  able 
to  draw  further  conclusions  will  perceive  that  nature  does 
not  subsist  from  itself,  but  by  influx  from  heaven,  that  is, 
from  the  Divine  in  heaven  ;  so  that  if  the  communication 
were  taken  away,  all  things  of  the  earth  would  fall  to  noth- 
ing. That  this  is  so  the  simple  apprehend,  but  not  the 
wise  of  the  world,  for  the  reason  that  the  simple  attribute 
all  these  things  to  the  Divine,  but  the  wise  of  the  world  to 
nature. 

10186.  And  its  horns.  That  this  signifies  exteriors,  is 
evident  from  the  signification  of  horns,  as  the  powers  of 
truth  from  good  (see  above,  n.  10182)  ;  they  are  also  exte- 
riors because  in  outmosts  or  lasts  truth  from  good  is  in  its 
power  (see  n.  9836)  ;  and  because  the  horns  of  the  altar 
have  also  reference  to  the  arms  and  hands  with  man,  by 
which  also  is  signified  truth  in  its  power,  in  ultimates  or 
outmosts  —  see  what  is  cited  above  (n.  10019,  10062,  10076, 
10082). 

10187.  And  thou  shalt  make  for  it  a  border  of  gold 
round  about.  That  this  signifies  a  boundary  of  good  lest 
they  be  approached  and  hurt  by  evils,  is  evident  from  the 
signification  of  a  border,  as  a  boundary  to  prevent  approach 
and  hurt  by  evils  (see  n.  9492)  ;  and  from  the  signification 
of  gold,  as  good  (n.  9874,  9881).  The  border  was  made 
of  gold  because  it  represented  enclosure  on  the  part  of 
good ;  for  good  cannot  be  approached  by  evils,  since  evils 
cannot  sustain  in  any  manner  the  sphere  of  good  ;  when 
evils,  that  is,  those  who  are  in  evils  or  from  hell,  come  into 
that  sphere,  which  is  the  sphere  of  heaven,  they  are  dire- 


No.  10188.]       CHAPTER  XXX.   VER.    I  -  lO. 


257 


fully  tormented,  and  so  far  as  they  enter  into  that  sphere 
feel  infernal  tortures  within  them,  and  become  thence  like 
those  who  lie  in  the  agony  of  death ;  therefore  they  cast 
themselves  down  at  once  into  hell,  and  no  longer  dare  lift 
up  their  heads.  This  is  the  reason  why  they  who  are  in 
heaven  are  in  security  from  infestation  of  evils  from  the 
hells ;  and  this  is  meant  by  the  words  of  Abraham  to  the 
rich  man  in  hell :  Between  us  and  you  is  a  great  gulf  fixed, 
that  they  who  would  pass  over  from  hence  to  you  cannot, 
neither  can  they  who  are  there  pass  to  us  (Luke  xvi.  26)  ; 
and  by  these  words  :  They  shall  say  to  the  mountains  and 
to  the  rocks,  Fall  on  us,  and  hide  us  from  the  face  of  Him 
that  sitteth  on  the  throne,  and  from  the  wrath  of  the  Lamb 
(Apoc.  vi.  6  :  Hosea  x.  8).  But  as  regards  truth,  this  may 
be  approached  by  the  evil,  because  the  evil  pervert  truths 
by  sinister  interpretations,  and  so  apply  them  to  favor  their 
own  lusts ;  but  in  proportion  as  good  is  present  in  truths, 
truths  cannot  be  approached.  From  this  may  be  evident 
what  protection  is  possible  in  the  other  life  for  those  who 
are  only  in  truths,  which  are  called  the  truths  of  faith,  and 
not  at  the  same  time  in  good :  by  good  is  meant  charity 
toward  the  neighbor  and  love  to  the  Lord,  for  all  goods  are 
from  this  source.  Hence  it  is  now  plain  why  a  border  was 
made  round  about  the  sides  of  the  altar  of  incense. 

10188.  And  two  rings  of  gold  thou  shalt  make  for  it  from 
under  the  border.  That  this  signifies  the  sphere  of  Divine 
good,  by  which  is  conjunction  and  conservation,  is  evident 
from  the  signification  of  two,  as  conjunction  (see  n.  5194, 
8423)  ;  from  the  signification  of  gold,  as  good  (n.  9874, 
9881)  ;  and  from  the  signification  of  border,  as  a  boundary 
to  prevent  their  being  approached  and  hurt  by  evils  —  of 
which  just  above  (n.  10187).  From  this  it  is  plain  that  by 
two  rings  of  gold  under  the  border  is  signified  the  sphere 
of  Divine  good  by  which  is  conjunction;  and  conservation 
is  also  signified  because  it  was  carried  by  staves  inserted  in 
the  rings,  and  by  carrying  is  signified  preservation  (n.  9900). 


258 


EXODUS. 


[Xo.  loiSS. 


2  What  the  sphere  of  Divine  good  is  shall  be  here  briefly  told  : 
the  sphere  of  Divine  good  fills  the  whole  heaven  and  also 
extends  into  hell,  for  it  is  like  the  sphere  of  the  sun's  heat 
in  the  world,  which  in  summer  penetrates  even  into  dark 
places  where  the  sun  does  not  appear.  This  Divine  sphere 
was  likened  by  the  ancients  to  encircling  rays,  in  the  midst 
of  which  was  God,  and  round  about  were  angels.  They  there- 
fore who  suffer  themselves  to  be  led  of  the  Lord,  thus  who 
receive  the  Divine  from  Him,  are  in  the  sphere  of  Divine 
good  in  proportion  as  they  receive  ;  while  they  who  do  not 
receive  are  indeed  in  the  same  sphere,  but  their  interiors 
are  so  far  clothed  that  they  do  not  feel  the  influx.  For 
they  who  are  in  hell  are  in  externals  and  not  in  internals ; 
from  their  externals  also  exhale  evils  and  the  falsities  thence, 
which  appear  round  about  them  like  smoke  from  a  furnace  ; 
hence  the  external  sphere  of  Divine  good  is  there  deadened, 
the  internal  still  remaining,  but  not  received,  because  all  is 
closed  against  it :  nevertheless  the  Lord  by  it  rules  the  hells. 

3  There  is  a  sphere  of  Divine  good  which  proceeds  from  the 
Lord,  because  the  Sun  of  heaven,  which  is  the  Lord,  is  Di- 
vine love  itself,  for  this  is  thus  apparent ;  the  heat  thence 
proceeding  is  the  good  of  love,  and  the  light  thence  pro- 
ceeding is  the  truth  of  faith ;  hence  in  the  Word  by  the 
sun  is  understood  love  Divine,  by  fire  and  heat  the  good  of 

4  love,  and  by  light  the  truth  of  faith.  Moreover,  from  every 
angel  proceeds  a  sphere  from  his  love,  also  from  every  spirit 
good  and  evil  according  to  his  love ;  but  the  spheres  pro- 
ceeding from  these  do  not  extend  themselves  far,  whereas 
the  Divine  sphere  extends  through  the  universe,  for  it  pro- 
ceeds from  the  inmost,  and  the  inmost  is  the  all  in  all  things 
in  succession  from  it.  Concerning  those  spheres,  see  what 
was  shown  above  in  part  also  from  experience  (n.  1048, 
1053,  1316,  1504-1512, 1695, 2401,4464.  5179,  6206,  7454, 
6598-6613,  8063, 8630,8794,8797,9490-9492,  9498,9499, 
9534.  0606,  9607). 

10189.   Upon  its  two  ribs.    That  this  signifies  with  truths 


No.  10189.]      CHAPTER  XXX.  VER.    I  -  lO. 


259 


on  one  part,  namely,  conjunction  and  by  them  conserva- 
tion, is  evident  from  the  signification  of  ribs,  when  by  them 
are  meant  sides,  as  truths  ;  for  the  sides  which  are  called 
ribs  look  to  the  south  and  the  north,  and  by  the  south  is 
signified  truth  in  light  (see  n.  9462),  and  by  the  north 
truth  in  shade  (n.  3708).  But  by  sides,  properly  called 
sides,  is  signified  good,  since  they  look  to  the  east  and  the 
west,  and  by  the  east  is  signified  good  in  clearness,  and  by 
the  west  good  in  obscurity  (n.  3708,  9653).  Therefore  it 
is  here  said.  Two  rings  of  gold  thou  shalt  make  for  it  be- 
neath the  border,  on  the  two  ribs  thereof  thou  shalt  make 
them,  on  the  two  sides  thereof.  That  the  sides  which  are 
properly  sides  look  to  the  east  and  the  west,  but  that  the 
Bides  which  are  called  ribs  look  to  the  south  and  the  north, 
is  plain  in  Exodus  (chapter  xxvi.  13,  26,  27,  35)  ;  also  by 
ribs,  since  they  are  supports  of  the  breast,  are  signified 
truths  sustaining  good.  In  heaven  it  is  thus  :  to  the  right  2 
are  they  who  are  in  the  light  of  truth,  thus  who  are  in  the 
south  ;  and  to  the  left  they  who  are  in  the  shade  of  truth, 
thus  who  are  in  the  north ;  before  the  face  are  they  who 
are  in  clear  perception  of  good,  thus  who  are  in  the  east ; 
but  to  the  back  are  they  who  are  in  obscure  perception  of 
good,  thus  who  are  in  the  west.  These  latter  who  are  in 
good  constitute  the  celestial  kingdom  of  the  Lord,  and  the 
former  who  are  in  truth  constitute  His  spiritual  kingdom. 
This  is  the  appearance  to  the  angels  there  in  whatever  di- 
rection they  turn  themselves,  for  angels  have  continually 
before  the  face  the  Lord,  Who  is  the  east  itself;  but  the  3 
contrary  is  the  case  with  those  who  are  in  hell,  since  they 
have  the  Lord  continually  at  the  back.  For  in  the  other 
life  quarters  are  not  as  in  the  world  fixed  in  stated  regions, 
but  are  according  to  fixed  and  ruling  loves.  An  angel  and 
a  spirit  is  his  own  love,  and  where  the  love  is,  thither  he 
turns  himself ;  they  who  are  in  love  to  the  Lord  and  in  4 
charity  toward  the  neighbor,  and  thence  in  faith,  look  to 
the  Lord  before  them  in  every  turning  of  their  body  with 


260 


EXODUS. 


[No.  10189. 


their  face.  For  the  Lord  turns  them  to  Himself,  since  He 
enters  by  the  way  of  the  east  into  them,  and  keeps  them 
continually  directed  toward  Himself.  Hence  their  exter- 
nal sight,  determined  by  the  internal,  which  is  of  the  un- 
derstanding, and  this  by  the  love  which  is  of  the  will,  looks 
in  the  direction  in  which  the  love  carries  it.  It  is  similar 
with  men  in  the  world  as  to  their  interiors,  which  are  of 
their  spirit,  and  from  the  direction  of  every  one's  turning 
in  the  other  life  they  are  known  one  from  another.  That 
spaces  and  places  in  the  other  life  are  of  this  nature,  and 
that  hence  they  signify  states,  may  be  seen  above  (n.  2625, 
2837,  3356,  3387,  4321,  4882,  5605,  7381,  9440,  9667, 
10146). 

10 1 90.  Upon  its  two  sides  shalt  thou  make  them.  That 
this  signifies  with  good  on  the  other  part,  namely,  con- 
junction and  by  it  conservation,  is  evident  from  what  was 
said  and  shown  just  above  (n.  10189).  From  the  same 
also  it  may  be  evident  how  it  is  with  the  Divine  sphere 
round  about,  namely  that  it  is  a  sphere  of  the  good  of  love 
from  the  Lord  as  a  Sun  from  the  east  even  to  the  west, 
and  a  sphere  of  truth  from  good  from  the  south  to  the 
north.  Thus  the  sphere  of  Divine  good  in  the  midst  is  as 
an  axis,  with  the  sphere  of  Divine  truth  hence  proceeding 
on  both  sides,  right  and  left. 

10191.  And  this  shall  be  horns  for  the  staves.  That 
this  signifies  the  power  of  truth  from  good  there,  is  evident 
from  the  signification  of  the  horns  or  rings,  for  these  were 
the  receptacles  or  horns,  as  the  Divine  sphere  —  of  which 
just  above  (n.  10188)  ;  and  from  the  signification  of  staves, 
as  the  power  of  truth  from  good  (n.  9496). 

10192.  For  bearing  it  in  them.  That  this  signifies 
hence  conservation  in  its  state,  is  evident  from  the  signifi- 
cation of  bearing,  as  holding  together  in  a  state  of  good  and 
truth,  thus  existing  and  subsisting  (see  n.  9500,  9737),  and 
preserving  (n.  9900). 

10193.  And  thou  shalt  make  the  staves  of  shittim  wood. 


No.  10194.]      CHAPTER  XXX.  VER.   I  -  lO.  26 1 

That  this  signifies  power  from  the  good  of  the  Lord's  love, 
is  evident  from  the  signification  of  staves,  as  power  (see 
n.  9496)  ;  and  from  the  signification  of  shittim  wood,  as 
the  good  of  the  Lord's  love  (n.  10178). 

10 1 94.  And  overlay  them  wUh  gold.  That  this  signifies 
the  foundation  of  all  things  on  good,  is  evident  from  the 
signification  of  overlaying  with  gold,  as  founding  upon 
good  (see  n.  9490).  What  is  meant  by  being  founded  on 
good  may  be  briefly  told.  It  is  believed  by  some,  that 
truth  is  that  on  which  all  things  are  founded,  but  they  are 
greatly  deceived ;  for  there  is  no  truth  given  with  man 
unless  he  is  in  good.  The  truth  with  man  which  is  with- 
out good,  is  an  external  without  an  internal,  thus  a  shell 
without  a  kernel,  residing  only  in  the  memory.  The  truth 
may  be  likened  to  a  model  either  of  a  flower,  or  tree,  or 
animal,  in  which  inwardly  there  is  only  clay;  but  truth 
from  good  not  only  resides  in  the  memory,  but  is  also  in- 
rooted  in  the  life,  and  may  be  likened  to  the  flower  itself, 
or  the  tree,  or  the  animal,  the  perfection  of  which  increases 
toward  the  interiors ;  for  what  is  created  from  the  Divine 
is  the  more  perfect  the  more  interiorly  it  is  viewed.  This 
may  be  very  evident  from  representatives  in  the  other  life. 
Representatives  are  there  presented  according  to  states  of 
the  interiors  with  spirits,  for  they  are  correspondences ; 
around  spirits,  who  are  in  truths  from  good,  appear  most 
beautiful  representatives,  such  as  houses  and  palaces  gleam- 
ing with  gold  and  precious  stones,  also  gardens  and  para- 
dises of  ineffable  beauty ;  all  these  being  from  correspond- 
ence. But  around  those  who  are  in  truths,  and  not  from 
good,  there  appear  nothing  but  stony  places,  rocks,  and 
bogs,  and  sometimes  shrubberies,  but  unpleasant  and  bar- 
ren ;  these  also  being  from  correspondence.  And  around 
those  who  are  in  falsities  from  evil  appear  fens,  sinks,  and 
other  horrid  sights.  This  is  because  all  representatives  in 
the  other  life  are  externals  formed  according  to  states  of 
the  interiors,  for  thus  the  spiritual  world  presents  itself  in- 


262. 


EXODUS. 


[No.  10 1 94. 


visible  there.  Hence  may  be  evident  what  is  meant  by 
being  founded  on  good. 

10195.  And  thou  shalt  put  it  before  the  veil,  that  is  over 
the  ark  of  the  Testimony.  That  this  signifies  in  the  interior 
heaven  where  it  is  conjoined  to  the  inmost  heaven,  is 
evident  from  the  signification  of  the  veil,  which  was  be- 
tween the  holy  and  the  holy  of  holies  before  the  ark,  as  a 
medium  uniting  the  second  and  third  heaven  (see  n.  9670, 
9671)  ;  and  from  the  signification  of  the  ark  of  the  Testi- 
mony, as  the  inmost  heaven  (n.  9485).  That  the  tent 
with  the  place  within  the  veil  and  without  the  veil  and 
with  the  court  represented  the  three  heavens,  may  be  seen 
above  (n.  9457,  9481,  9485,  9741). 

10196.  Before  the  mercy-seat  that  is  over  the  Testimony. 
That  this  signifies  where  there  is  hearing  and  reception  of 
all  things  of  worship  from  the  good  of  love  by  the  Lord, 
is  evident  from  the  signification  of  the  mercy-seat,  as  the 
hearing  and  reception  of  all  things  of  worship  from  the 
good  of  love  by  the  Lord  (see  n.  9506)  ;  and  from  the 
signification  of  the  Testimony,  as  the  Lord  as  to  the  Word 
(n.  8535,  9703),  thus  as  to  Divine  truth,  for  the  Lord  as 

2  to  Divine  truth  is  the  Word  (n.  9987).  A  few  words  may 
here  be  said  concerning  Divine  good  and  Divine  truth. 
The  Lord  as  to  the  Divine  Itself,  which  is  called  the 
Father,  and  as  to  the  Divine  Human,  which  is  called  the 
Son,  is  Divine  love  itself,  thus  Divine  good  itself;  but  the 
Lord  as  heaven,  which  is  beneath  the  Lord  as  a  sun,  is 
Divine  truth ;  though  this  Divine  truth  has  in  it  Divine 
good  accommodated  to  the  reception  of  angels  and  spirits. 
This  Divine  is  what  is  called  the  Spirit  of  Jehovah  and  the 
Holy.  This  is  called  Divine  truth  and  not  Divine  good, 
because  angels  and  spirits  are  created,  and  thence  are 
receptions  of  Divine  truth  proceeding  from  Divine  good. 
They  like  men  enjoy  two  faculties,  namely,  understanding 
and  will,  and  the  understanding  is  formed  to  receive  Di- 
vine truth,  and  the  will  to  receive  Divine  good  :  the  under- 


No.  IOI98.]       CHAPTER  XXX.   VER.    I  -  10. 


263 


Standing  serves  them  for  reception,  and  also  for  perception. 
An  idea  of  this  may  be  gained  by  a  simple  comparison  with  3 
the  sun  of  the  world,  and  with  the  world  thence  existing. 
In  the  sun  of  the  world  is  fire,  but  what  proceeds  thence 
is  heat  and  light ;  that  this  light  is  not  the  sun  itself  may 
be  known  to  every  one,  and  that  the  light  proceeds  from 
it.  Now  in  proportion  as  the  light  proceeding  from  the 
sun  has  in  it  heat,  vegetation  lives  and  grows,  and  brings 
forth  fruits  and  seeds.  These  things  are  said  for  compari- 
son, since  all  nature  is  a  theatre  representative  of  the  Lord's 
kingdom ;  and  it  is  such  a  representative  theatre  because 
the  natural  world  has  its  existence  through  the  spiritual 
world  from  the  Divine,  and  thus  perpetually  exists,  that  is 
subsists ;  hence  it  is  that  in  the  Word  by  the  sun  is  meant 
the  Lord  as  to  Divine  love,  as  also  by  fire  ;  and  that  by 
light  is  meant  the  Lord  as  to  Divine  truth  (as  John  i.  9 ; 
iii.  19  ;  ix.  5  ;  xii.  46). 

10197.  Whither  I  will  come  to  meet  thee  there.  That 
this  signifies  thus  the  presence  and  inflow  of  the  Lord,  is 
evident  from  the  signification  of  coming  to  meet,  when  said 
of  Jehovah,  as  the  presence  and  inflow  of  the  Lord  (see 
n.  10147,  10148). 

10198.  A7id  Aaron  shall  burn  thereon.  That  this  signi- 
fies the  elevation  of  worship  from  love  and  charity  by  the 
Lord,  is  evident  from  the  signification  of  burning  incense, 
as  the  elevation  of  all  worship  from  love  and  charity  (see 
above,  n.  10177)  ;  and  from  the  representation  of  Aaronas 
the  high  priest,  as  the  Lord  as  to  Divine  good,  and  as  to  the 
work  of  salvation  (n.  9806,  9965,  10068).  That  offering 
incense  signifies  elevation  of  worship  is  because  fire  signified 
the  good  of  love,  hence  all  things  which  came  forth  from 
fire  signified  such  as  proceed  from  love ;  whence  it  is  that 
not  only  light,  but  also  smoke,  were  representative.  That 
by  fire  is  signified  the  good  of  love,  see  above  (n.  4906, 
5215,  6314,  6832,  6834,  6849,  7324,  10055)  ;  t'l^t  smoke 
also  represented,  is  evident  in  Isaiah  :  Jehovah  will  create 


264 


EXODUS. 


[No.  10198. 


over  every  dwelling-place  of  Zion  ...  a  cloud  by  day,  and 
a  smoke  and  the  shining  of  a  flame  of  fire  by  night  (iv.  5)  ; 
and  in  the  Apocalypse  :  The  temple  was  filled  with  smoke 
from  the  glory  of  God,  and  from  His  power  (xv.  8).  That 
the  smoke  of  incense  is  the  elevation  of  prayers,  thus  in  gen- 
eral the  elevation  of  all  things  of  worship,  is  manifest  also  in 
the  Apocalypse  :  The  smoke  of  the  incense  went  up  with  the 
prayers  of  the  saifits  (viii.  4). 

10 1 99.  Incense  of  spices.  That  this  signifies  hearing  and 
reception  as  grateful,  is  evident  from  the  signification  of  in- 
cense, as  the  hearing  and  reception  of  all  things  of  worship 
from  love  and  charity  by  the  Lord  (see  n.  10177)  ;  and 
from  the  signification  of  spices,  as  things  grateful.  Spices 
stand  for  things  grateful  from  their  odor,  for  odor  signifies 
what  is  perceived,  hence  a  sweet  odor  what  is  perceived  as 
grateful,  and  a  disagreeable  odor  what  is  perceived  as  un- 
pleasant. For  all  things  which  are  perceived  by  man  through 
the  organs  of  sense  signify  spiritual  things,  which  have  refer- 
ence to  the  good  of  love  and  to  the  truths  of  faith,  as  smell, 
taste,  sight,  hearing,  and  touch  ;  hence  smell  or  odor  signi- 
fies what  is  perceived  of  interior  truth  from  the  good  of 
love ;  taste  signifies  perception  and  affection  of  knowing 
and  of  growing  wise  ;  sight,  understanding  of  the  truths  of 
faith  ;  hearing,  perception  from  the  good  of  faith  and  from 
obedience  ;  and  touch  in  general,  communication,  transfer- 
2  ence,  and  reception.  The  reason  of  this  is  that  all  external 
sensations  have  their  origin  from  internal  sensations  which 
are  of  the  understanding  and  will,  thus  in  man  from  the 
truths  of  faith  and  the  good  of  love,  for  these  constitute  the 
intellectual  and  voluntary  of  man.  But  the  internal  sensa- 
tions, which  are  proper  to  the  understanding  and  will  with 
man,  have  not  that  sense  which  the  external  sensations 
have,  but  are  turned  into  such  when  they  flow  into  the  ex- 
ternal ;  for  all  things  made  sensible  to  man  by  the  external 
organs  of  sense,  flow  in  from  internals,  since  all  influx  is 
from  internals  into  externals,  but  not  the  reverse.  Physical 


No.  IOI99.]       CHAPTER   XXX.  VER.    I  -  lO. 


265 


influx  is  not  possible,  that  is,  influx  from  the  natural  world 
into  the  spiritual,  but  from  the  spiritual  into  the  natural. 
The  interiors  of  man  which  are  proper  to  his  understanding 
and  will  are  in  the  spiritual  world,  and  his  externals  which 
are  proper  to  the  senses  of  the  body  are  in  the  natural 
world ;  from  this  also  it  may  be  evident  what  correspond- 
ence is,  and  what  its  nature.  That  smell  in  general  corre-  3 
sponds  to  perception  as  to  the  quality  of  a  thing  may  be 
seen  above  (n.  1514, 1517-1519,  3577,4624-4634,  10054)  ; 
also  taste  to  the  perception  and  affection  of  knowing  and  of 
growing  wise  (n.  3502,  4791-4805)  ;  sight  to  the  under- 
standing of  the  truths  of  faith  (n.  3863,  4403-4421,  4567, 
5 1 14,  5400,  6805)  ;  hearing  to  the  perception  of  the  good 
of  faith  and  to  obedience  (n.  3869,  4652-4660,  7216,  8361, 
931 1,  9926)  ;  and  that  touch  is  communication,  transfer- 
ence, and  reception  (n.  10130).  From  this  it  is  plain  that  4 
spices  signify  things  that  are  perceived  as  grateful,  such  as 
are  those  from  love  and  charity,  especially  interior  truths, 
because  these  are  from  that  source,  as  is  evident  from  the 
following  passages  in  the  Word  :  Instead  of  sweet  spices 
shall  be  rottenness  ;  and  instead  of  a  girdle  a  rent ;  and  in- 
stead of  well-set  hair  baldness  (Isa.  iii.  24)  —  where  the 
subject  is  the  daughters  of  Zion,  by  whom  is  signified  the 
celestial  church,  which  church  is  in  interior  truths  from  the 
good  of  love  to  the  Lord ;  sweet  spices  are  interior  truth, 
rottenness  the  absence  thereof;  a  girdle  is  conjunction,  and 
a  rent  is  the  dissipation  of  connection  and  order ;  well-set 
hair  is  truth  of  memory,  which  is  exterior  truth  or  that  of 
the  external  man,  and  baldness  is  the  loss  of  it.  That  a 
girdle  is  conjunction  and  a  bond  to  keep  all  things  in  con- 
nection so  as  to  look  to  one  end,  see  above  (n.  9828)  ;  also 
that  well-set  hair  is  truth  of  memory  (n.  283 1 )  ;  and  baldness 
its  loss  (n.  9960).  And  in  Ezekiel :  An  eagle  great  with  wings  5 
came  unto  Lebanon,  and  thence  brought  away  a  small  branch 
of  cedar  into  the  land  of  Canaan,  in  a  city  of  those  who  deal 
in  spices  he  set  the  head  thereof  (xvii.  3,  4).  The  subject  here 


266 


EXODUS. 


[No.  10199. 


in  the  internal  sense  is  the  beginning  of  a  spiritual  church 
and  its  growth,  and  afterward  its  perversion  and  end  ;  by  an 
eagle  great  with  wings  is  signified  the  interior  truth  of  that 
church  (n.  3901, 8764)  ;  wings  are  exterior  truths  (n.  8764, 
9514)  ;  Lebanon  is  that  church  ;  the  cedar  there  is  the  truth 
of  the  spiritual  church  ;  the  city  of  those  who  deal  in  spices 
is  where  doctrine  of  interior  truth  is  —  that  cities  in  the 
Word  are  doctrines  may  be  seen  above  (n.  402,  2449,  3216, 
4492, 4493)  ;  it  is  called  the  city  of  those  who  deal  in  spices 

6  from  interior  truths.  Again  :  The  traders  of  Sheba  and 
Raamah  by  the  chief  of  spice  and  by  every  precious  stone  and 
gold  gave  their  tradings  (xxvii.  22).  The  subject  is  here 
Tyre,  by  which  is  signified  the  church  as  to  knowledges  of 
good  and  truth ;  traders  are  those  who  have  those  knowl- 
edges and  communicate  them ;  Sheba  and  Raamah  are 
those  who  are  in  the  knowledges  of  things  celestial  and  spir- 
itual ;  the  chief  of  spice  is  what  is  grateful  from  interior 
truths ;  precious  stones  are  those  truths  themselves ;  and 
gold  is  their  good  ;  that  Tyre  is  the  church  as  to  the  interior 
knowledges  of  good  and  truth,  and  in  the  abstract  sense 
those  knowledges  themselves,  see  above  (n.  1201)  ;  and 
that  traders  are  those  who  have  those  knowledges  and  com- 
municate them  (n.  2967,4453)  ;  Sheba  and  Raamah  those 
who  are  in  the  knowledges  of  things  celestial  and  spiritual 
(n.  1 1 71,  3240)  ;  a  precious  stone  interior  truth  (n.  9863, 
9865,  9873,  9874)  ;  and  gold  its  good  —  see  what  is  cited 

7  above  (n.  9874,  9881).  Hence  it  is  plain  what  was  repre- 
sented by  the  Queen  of  Sheba  coming  to  Jerusalem  to  Sol- 
omon, with  camels  carrying  spices,  and  gold,  and  precious 
stone  (i  Kings,  x.  i,  2)  ;  and  by  the  wise  men  of  the  east 
offering  to  the  child  Jesus  gold,  frankincense,  and  myrrh 
(  Matt.  ii.  11).  Because  spices  signified  interior  truths,  thus 
such  as  are  grateful,  therefore  incense  was  made  of  spices, 
and  also  the  oil  of  anointing  —  of  which  in  what  follows  in 

8  this  chapter.  By  interior  truths  are  meant  those  which  are 
made  of  man's  life  and  affection,  thus  which  are  inwardly 


No.  loaoo.]       CHAPTER  XXX.  VER.    I  -  lO. 


267 


with  him,  but  not  truths  which  are  only  in  the  memory  and 
are  not  made  of  the  life.  These  truths  of  the  memory  are 
called  external  respectively,  since  they  are  not  inscribed  on 
the  life,  but  only  in  the  memory,  for  they  reside  in  the  ex- 
ternal man  and  not  in  the  internal  man.  The  truths  of 
faith  which  are  inscribed  on  the  life  are  in  the  will,  and 
those  things  which  are  in  the  will  are  in  the  internal  man, 
for  by  the  truths  of  faith  the  internal  man  is  opened,  and 
communication  is  effected  with  the  heavens.  Thus  it  is 
plain  that  interior  truths  with  man  are  those  which  are  from 
the  good  of  love  and  charity.  Whether  we  speak  of  the 
will  or  of  the  love,  it  is  the  same,  for  what  is  of  man's  will 
is  of  his  love  ;  therefore  truths  inscribed  on  the  life,  which 
are  called  interior  truths,  are  those  which  are  inscribed  on 
the  love,  thus  on  the  will  from  which  they  afterward  pro- 
ceed when  they  come  into  speech  and  act.  For  heaven,  in  9 
which  is  the  internal  man  which  is  opened,  does  not  flow 
immediately  into  truth,  but  mediately  by  the  good  of  love  ; 
and  heaven  cannot  enter  with  man  when  the  internal  man 
is  closed,  since  there  is  not  any  good  of  love  there  to  receive 
it ;  therefore  with  those  with  whom  the  internal  man  is  not 
opened  by  truths  received  from  the  good  of  love  and  char- 
ity, hell  flows  in  with  falsities  from  evil,  however  the  truths 
of  faith,  even  interior  truths,  reside  in  the  external  man, 
merely,  that  is,  in  the  memory.  From  this  may  now  be 
evident  what  is  meant  by  interior  truths  which  are  grateful 
and  are  signified  by  spices,  namely,  those  which  are  from 
the  good  of  love  and  charity. 

10200.  Morfiing  upon  morning.  That  this  signifies  when 
the  state  of  love  is  in  clearness,  is  evident  from  the  signifi- 
cation of  morning,  as  when  the  state  of  love  is  in  clearness 
(see  n.  10134)  ;  hence  morning  upon  morning  is  when 
there  is  that  state.  That  in  the  heavens  there  is  a  succes- 
sion of  states  of  love  and  light,  that  is,  of  good  and  truth, 
continually,  as  on  earth  of  morning,  mid-day,  evening,  and 
twilight,  and  as  of  spring,  summer,  autumn,  and  winter. 


268 


EXODUS. 


[No.  10200. 


has  been  occasionally  shown  above  ;  also  that  those  timcB 
of  the  day  and  the  year  have  their  origin  from  the  succes- 
sion in  heaven ;  for  the  things  which  exist  in  the  world  are 
images  of  things  which  exist  in  the  heavens,  because  every- 
thing natural  exists  from  what  is  spiritual,  that  is,  from  the 
Divine  in  the  heavens.  Hence  becomes  plain  the  quality 
of  the  variations  of  states  in  the  heavens,  for  they  are 
known  from  comparison  with  the  states  of  heat  and  light 
in  the  world ;  for  heat  in  the  heavens  is  the  good  of  love 
from  the  Lord,  and  light  there  is  the  truth  of  faith  from 
the  Lord.  The  reason  for  such  successions  of  states  is 
that  angels  there  may  be  continually  perfecting ;  for  thus 
they  pass  through  all  varieties  of  good  and  of  truth,  and 
become  imbued  with  them.  The  differences  of  the  varie- 
ties of  the  good  of  love  and  of  the  truth  of  faith  in  the 
heavens  are  also  like  the  differences  of  heat  and  of  light  in 
the  several  regions  or  climates  of  the  earth,  namely,  of  one 
sort  nearer  to  the  equator,  and  of  another  at  a  greater  dis- 
tance on  each  side  from  the  equator ;  and  differently  in 
each  day  of  every  year,  and  also  in  one  year  different  from 
another ;  for  there  is  never  a  return  of  what  is  absolutely 
like  or  the  same,  it  being  provided  that  what  is  absolutely 
the  same  is  never  found  either  in  the  spiritual  world  or  in 
the  natural,  and  thus  perfection  continually  increases. 

I020I.  Wlieti  dressing  the  lamps  he  shall  burn  it.  That 
this  signifies  when  truth  also  comes  into  its  light,  is  evident 
from  the  signification  of  lamps,  as  Divine  truth,  and  hence 
intelligence  and  wisdom  (see  n.  9548,  9783)  — that  to  dress 
or  kindle  them  is  when  these  come  into  their  light,  is  plain  ; 
and  from  the  signification  of  burning,  as  the  hearing  and 
reception  of  all  things  of  worship  (n.  10177,  10198)  ; 
hence  it  is  evident  that  by  burning  it  every  morning,  when 
the  lamps  were  dressed,  is  signified  that  the  hearing  and 
reception  of  all  things  of  worship  is  principally  when  they 
are  in  a  clear  state  of  love,  and  thence  in  the  intelligence 
3  and  wisdom  of  truth.    It  is  said  thence  in  the  intelligence 


No.  I020I.]       CHAPTER  XXX.  VER.    I  -  lO. 


269 


of  wisdom  and  truth,  because  the  light  of  truth  with  man 
is  altogether  according  to  the  state  ot  his  love ;  in  propor- 
tion as  the  love  is  itindled,  the  truth  shines  bright,  for  the 
good  of  love  is  vital  fire  itself,  and  the  truth  of  faith  is 
intellectual  light  itself,  which  is  intelligence  and  wisdom  ; 
these  two  proceed  in  like  degree.  By  intelligence  and  wis-  3 
dom  is  not  meant  the  faculty  of  thinking  and  reasoning  on 
every  subject,  for  this  is  given  alike  with  the  evil  as  with 
the  good,  but  by  intelligence  and  wisdom  is  meant  the  fac- 
ulty of  seeing  and  perceiving  the  truths  and  goods  which 
are  of  faith  and  charity,  and  of  love  to  the  Lord.  This 
faculty  is  not  given  except  with  those  who  are  in  enlighten- 
ment from  the  Lord,  and  they  are  so  far  in  enlightenment 
as  they  are  in  love  to  Him  and  in  charity  toward  the  neigh- 
bor. For  the  Lord  enters  through  good,  thus  through  love 
and  charity  with  man,  and  leads  into  truths  corresponding 
to  the  good  ;  but  when  the  loves  are  contrary,  as  those  that 
are  turned  away  from  the  Lord  and  the  neighbor  to  self  and 
the  world,  then  those  loves  lead  him,  but  from  truths  into 
falsities,  while  the  faculty  of  thinking  and  of  reasoning  still 
remains.  The  reason  is  that  they  are  not  in  enlightenment  4 
from  the  Lord,  but  from  self  and  the  world,  which  light  is 
mere  thick  darkness  in  spiritual  things,  that  is,  in  those 
which  are  of  heaven  and  the  church.  For  with  such  the 
internal  man  is  closed  which  sees  from  the  light  of  heaven, 
and  the  external  is  opened  which  sees  from  the  light  of  the 
world ;  and  to  see  anything  from  the  light  of  the  world 
without  inflow  of  light  from  heaven,  is  to  see  in  thick  dark- 
ness those  things  which  are  of  heaven.  Indeed,  so  far  as 
man  has  then  kindled  natural  light  by  the  loves  of  self  and 
the  world,  so  far  he  rushes  into  falsities,  consequently  so 
far  extinguishes  the  truths  of  faith.  Thus  those  who  are 
distinguished  by  worldly  learning  and  are  in  the  love  of 
self,  having  greater  resources  for  confirming  falsities,  are 
more  blind  than  the  simple.  These  things  are  said  that  it  S 
may  be  known  that  the  faith  of  every  one  is  as  his  love ; 


270 


EXODUS. 


[No.  1020 1. 


and  that  it  may  be  understood  how  it  is  that  truth  comes 
into  its  light  when  love  comes  into  its  clearness,  which 
things  are  signified  by  burning  the  incense  every  morning 
when  the  lamps  were  dressed. 

10202.  And  when  causing  the  lamps  to  ascend  from 
evening  to  evening  Aaron  shall  burn  it.  That  this  signifies 
elevation  also  in  an  obscure  state  of  love  when  truth  is  also 
in  its  shade,  is  evident  from  the  signification  of  causing  the 
lamps  to  ascend,  or  lighting  them,  as  enlightening  with 
Divine  truth,  and  hence  intelligence  and  wisdom  —  see  just 
above  (n.  10201)  ;  from  the  representation  of  Aaron,  as 
the  Lord  as  to  Divine  good,  and  as  to  the  work  of  salva- 
tion (n.  9806,  9965,  10068)  ;  from  the  signification  of  from 
evening  to  evening,  as  an  obscure  state  of  love,  and  hence 
a  state  of  truth  in  the  shade  (n.  10134,  10135)  ;  and  from 
the  signification  of  burning,  as  elevation  of  worship  (see 
n.  10198).  Thus  it  is  plain  that  by  Aaron's  causing  the 
lamps  to  ascend  from  evening  to  evening  is  signified  the 
elevation  of  all  things  of  worship  by  the  Lord  in  an  obscure 
state  of  love,  when  also  truth  is  in  its  shade.  How  this  is 
may  be  evident  from  what  was  said  just  above  (n.  10200, 
10201),  namely,  that  states  of  love  in  the  heavens  vary  as 
times  of  the  day  and  year  in  the  world,  and  that  truth  is  in 
its  light  as  good  is  in  its  heat,  that  is,  in  its  love ;  there- 
fore when  the  love  is  not  so  much  in  its  heat,  neither  is  the 
truth  also  in  its  light.  This  being  so,  mention  is  made  of 
dressing  the  lamps  in  the  morning  and  causing  the  lamps 
to  ascend  in  the  evening,  for  causing  to  ascend  is  to  elevate 
and  increase  the  light  of  truth  then  as  far  as  can  be  done. 

10203.  A  continual  incense  before  Jehovah.  That  this 
signifies  in  all  worship  from  love  from  the  Lord,  is  evident 
from  the  signification  of  incense,  as  worship  from  love  (see 

9475)  j  and  from  the  signification  of  continual,  as  all  in 
all  (n.  10133)  ;  and  from  the  signification  of  before  Jeho- 
vah, as  from  the  Lord  (n.  10146).  It  is  called  worship 
from  love  from  the  Lord,  since  from  the  Lord  is  both  love 


No.  10205.]       CHAPTER  XXX.  VER.    I  -  lO. 


271 


and  faith,  which  are  essentials  of  worship,  and  also  from 
the  Lord  is  the  elevation  of  all  things  of  worship  to  Him- 
self. Man,  who  is  not  acquainted  with  the  arcana  of 
heaven,  supposes  that  worship  is  from  himself,  because  he 
thinks  and  adores ;  yet  the  worship  which  is  from  man 
himself  is  not  worship,  but  that  which  is  from  the  Lord 
with  man.  For  love  and  faith  constitute  worship,  and  since 
love  and  faith  are  from  the  Lord,  worship  also  is  from  Him  ; 
neither  can  man  elevate  anything  from  himself  into  heaven, 
but  the  Lord  elevates  it ;  there  being  in  man  merely  the 
faculty  that  it  may  be  effected,  with  which  faculty  he  is 
gifted  during  regeneration  (n.  6148),  all  the  activity  and 
life  of  that  faculty  being  from  the  Lord.  That  life  itself 
is  from  the  Lord,  and  that  man  and  angels  are  recipient 
forms,  see  above  (n.  1954,  2021,  2536,  2706,  3001,  3318, 
3484,  3741-3743.  4151.  4249.  4318-4320,  4417,  4523, 
4524,  4882,  5847,  5986,  6325,  6467,  6468,  6470,  6472, 

6479.  9338)- 

10204.  Throughout  your  generations.  That  this  signi- 
fies to  eternity  with  those  who  are  in  faith  from  love,  is  evi- 
dent from  the  signification  of  generations,  as  those  things 
which  are  of  faith  and  love  (see  n.  613,  2020,  2584,  6239, 
9042,  9079,  9845)  ;  and  to  or  throughout  generations  is  to 
eternity  (n.  9789). 

10205 .  Ye  shall  not  cause  to  go  up  upon  it  strange  incense. 
That  this  signifies  no  worship  from  any  other  love  than  of 
the  Lord,  is  evident  from  the  signification  of  incense,  as 
worship  from  love  (see  n.  9475)  ;  and  from  the  significa- 
tion of  strange,  as  one  who  is  within  the  church  and  yet 
does  not  acknowledge  the  Lord  (n.  10112).  From  this  it 
is  plain  that  by  not  causing  to  go  up  strange  incense  is  sig- 
nified that  worship  from  any  other  love  than  that  of  the 
Lord  is  not  worship.  The  case  herein  is  this  :  acknowl- 
edgment, faith,  and  love  to  the  Lord,  are  the  principal  of 
all  things  of  worship  within  the  church,  for  acknowledg- 
ment, faith,  and  love  conjoin  ;  acknowledgment  and  faith 


272 


EXODUS. 


[No.  10205. 


conjoin  therein  the  intellectual,  and  love  the  voluntary ; 
and  these  two  make  the  whole  man.  He  therefore  who 
does  not  acknowledge  the  Lord  within  the  church  has  no 
conjunction  with  the  Divine,  for  all  the  Divine  is  in  the 
Lord  and  from  the  Lord  ;  and  when  there  is  no  conjunc- 
tion with  the  Divine,  there  is  no  salvation.  This  is  the 
reason  that  worship  from  any  other  faith  and  from  any 
other  love  than  what  is  of  the  Lord  is  not  worship.  It  is 
otherwise  with  those  who  are  out  of  the  church  ;  for  since 
they  are  in  ignorance  concerning  the  Lord,  their  worship 
is  still  accepted  by  the  Lord  when  from  their  religion  they 
live  in  any  mutual  charity,  and  in  any  faith  and  love  to  God, 
Whom  they  mostly  worship  under  a  human  form.  They 
also  in  the  other  life,  when  they  are  informed  by  angels 
concerning  the  Lord,  that  He  is  the  Divine  Itself  in  human 
form,  acknowledge  Him  ;  and  so  far  as  they  had  been  in 
good  of  life,  so  far  they  worship  Him  from  faith  and  love 
(n.  2589-2604). 

10206.  Nor  a  burnt  offering,  nor  a  bread  offering.  That 
this  signifies  no  representative  there  of  regeneration  by 
truths  and  goods  of  celestial  love,  is  evident  from  the  sig- 
nification of  a  burnt  offering,  as  a  representative  of  purifi- 
cation from  evils,  of  the  implanting  of  good  and  truth,  and 
of  their  conjunction,  thus  of  regeneration  (see  n.  10042, 
10053,  10057)  ;  and  from  the  signification  of  a  bread 
offering,  as  celestial  good,  into  which  man  is  introduced 
by  regeneration  (n.  4581,  9992,  10079,  ^oi37)>  ^"d  as 
also  a  representative  of  regeneration  (n.  9993,  9994). 
Thus  it  is  plain  that  by  not  offering  a  burnt  offering  nor  a 
bread  offering  on  the  altar  of  incense,  is  signified,  that 
there  was  no  representative  there  of  regeneration  by  the 
truths  and  goods  of  faith  and  love,  but  a  representative  of 
the  worship  of  the  Lord  from  them.  Regeneration  is  one 
thing,  and  worship  another ;  since  regeneration  is  first,  and 
according  to  its  quality  with  man  is  his  worship  ;  for  as  far 
as  man  is  purified  from  evils  and  consequent  falsities,  and 


No.  10208.]       CHAPTER  XXX,   VER.    I  -  lO. 


then  as  far  as  the  truths  and  goods  of  faith  and  of  love  are 
implanted,  so  far  his  worship  is  accepted  and  is  pleasing. 
For  by  worship  is  meant  all  that  proceeds  from  love  and 
faith  with  man  and  is  devoted  to  the  Lord  by  the  Lord. 
As  this  is  the  completion,  therefore  the  altar  of  incense  by 
which  worship  was  represented,  is  described  last ;  for  all 
things  follow  in  order  according  to  the  series  in  which  they 
are  described.  First  is  described  the  Testimony,  by  which 
is  understood  the  Lord,  next  the  ark  in  which  was  the 
Testimony,  by  which  is  signified  the  inmost  heaven  where 
the  Lord  is ;  afterward  the  table  on  which  was  the  bread, 
by  which  is  signified  the  good  of  love  thence,  also  the 
candlestick  with  the  lamps,  by  which  is  signified  Divine 
truth  proceeding  from  the  Divine  good  of  the  Lord ;  then 
the  tent  itself,  by  which  is  signified  heaven  and  the  church 
which  are  therefrom  ;  at  length  the  altar  of  burnt  offering, 
by  which  is  signified  regeneration  by  truths  from  good ; 
and  lastly  the  altar  of  incense,  by  which  is  signified  wor- 
ship from  all  these  in  heaven  and  the  church. 

10207.  y  shall  pour  no  drink  offering  upon  it. 
That  this  signifies  no  representative  there  of  regeneration 
by  the  truths  and  goods  of  spiritual  love,  is  evident  from 
the  signification  of  a  drink  offering,  as  a  representative  of 
regeneration  by  the  truths  and  goods  of  faith  and  charity 
(see  n.  10137),  which  are  the  truths  and  goods  of  spiritual 
love.  For  love  to  the  Lord  is  called  celestial  love,  but 
charity  toward  the  neighbor  is  called  spiritual  love ;  the 
former  love  reigns  in  the  inmost  heaven,  but  the  latter  in 
the  middle  and  outmost  heaven  —  see  what  is  cited  above 
(n.  9277,  9596,  9684). 

10208.  And  Aaron  shall  make  expiation  upon  the  horns 
of  it.  That  this  signifies  purification  from  evils  by  the 
truths  of  faith  which  are  from  the  good  of  love,  is  evident 
from  the  signification  of  expiating,  as  purification  from 
evils  (see  n.  9506)  ;  from  the  representation  of  Aaron,  as 
the  Lord  as  to  Divine  good  and  as  to  the  work  of  salvation 


274 


EXODUS. 


[No.  10208. 


(n.  9806,  9946,  10017);  and  from  the  signification  of 
horns,  as  powers  (n.  10182),  and  also  exteriors  (n.  ioi86). 
Purification  by  the  truths  of  faith  which  are  from  the  good 
of  love  is  meant,  because  expiation  was  made  by  blood, 
and  by  blood  is  signified  the  truth  of  faith  which  is  from 
the  good  of  love  (n.  4735,  7317,  7326,  7846,  7850,  7877, 
9127,  9393,  10026,  10033,  io°47)  >  ^i^d  all  purification 
from  evils  is  effected  by  the  truths  of  faith  which  are  from 
the  good  of  love  (n.  2799,  5954,  7044,  7918,  9088).  That 
expiations  were  made  with  blood  on  the  horns  of  the  altar 
of  burnt  offerings  and  of  the  altar  of  incense,  is  evident  in 

2  Leviticus  (iv.  3,  7,  18,  25,  30,  34  ;  xvi.  18).  Altars  were 
thus  expiated  because  holy  things  were  polluted  by  the 
sins  of  the  people,  for  the  people  represented  the  church  ; 
therefore  the  things  which  were  of  the  church,  and  were 
called  its  sanctuaries,  as  the  altar  and  the  tent,  together 
with  what  was  therein,  were  defiled  when  the  people  them- 
selves sinned ;  for  those  sanctuaries  were  of  the  church. 
This  also  may  be  evident  in  Moses  :  Ve  shall  separate  the 
sons  of  Israel  from  their  uncleanness  ;  that  they  die  not  in 
their  uncleanness,  when  they  defile  My  dwelling  that  is  in 
the  midst  of  them  (Lev.  xv.  31)  ;  and  again  :  Aaron  shall 
make  expiations  for  the  holy  place,  because  of  the  unclean- 
nesses  of  the  sons  of  Israel.  .  .  .  Thus  he  shall  make  expia 
Hon  for  the  sanctuary  of  holiness,  and  the  tent  of  meeting, 

3  and  for  the  altar  (xvi.  16,  33).  The  case  is  this:  what 
are  called  the  holy  things  of  the  church  are  not  holy  unless 
they  are  holily  received  ;  for  if  they  are  not  holily  received, 
the  Divine  does  not  flow  into  them,  and  all  holy  things 
with  man  are  not  holy  but  from  Divine  influx.  For  in- 
stance, sacred  buildings,  their  altars,  the  bread  and  wine 
for  the  Holy  Supper,  become  holy  solely  by  the  presence 
of  the  Lord ;  and  therefore  if  the  Lord  cannot  be  present 
there  because  of  the  sins  of  the  people,  the  holy  is  absent, 
because  the  Divine  is  absent :  so  too  the  holy  things  of  the 
church  are  profaned  by  sins,  since  they  remove  thence  the 


No.  10209.]        CHAPTER  XXX.   VER.    I  -  lO. 


275 


Divine.  This  now  is  the  reason  why  the  sanctuaries  are 
said  to  be  polluted  by  the  uncleanness  of  the  people,  and 
why  on  this  account  they  were  to  be  expiated  every  year. 
That  expiations  were  made  by  blood  on  the  horns  of  the 
altars,  and  not  on  the  altars  themselves,  was  because  the 
horns  were  their  extremes  or  outmosts,  and  nothing  of 
man  is  purified  unless  the  outmosts  are  purified ;  for  it  is 
the  outmosts  into  which  interiors  flow,  and  according  to 
their  state  the  inflow  is  effected.  Therefore  if  the  out- 
mosts should  be  perverted,  interiors  are  perverted  therein  ; 
for  when  these  flow  in,  the  recipient  forms  of  the  interiors 
accommodate  themselves  to  the  state  of  the  outmosts. 
This  is  as  when  the  eye  is  disordered ;  then  the  sight 
which  comes  from  within  sees  no  otherwise  than  according 
to  the  state  of  the  eye  :  or  as  when  the  arms  are  disordered, 
then  the  powers  which  come  from  within  must  needs  exert 
themselves  according  to  the  arms,  and  in  no  other  way. 
Accordingly,  if  the  natural  man  is  perverted,  then  the  spiri- 
tual has  no  means  of  acting  into  him  but  in  a  perverse 
manner ;  and  therefore  the  spiritual  or  internal  man  is 
then  closed.  But  see  what  has  been  shown  above  on 
these  subjects,  namely,  that  in  order  to  man's  purification, 
he  must  be  purified  as  to  the  natural  or  external  man 
(see  citations  n.  9325)  ;  for  the  reason  that  all  influx  is  from 
the  internal  into  the  external,  and  not  the  reverse  (n.  5 119, 
6322)  ;  for  the  natural  of  man  is  the  plane  in  which  influx 
from  the  spiritual  world  terminates  (n.  5651)  ;  and  the  ex- 
ternals of  man  are  formed  to  serve  internals  (n.  5947,  9216, 
9S28)  ;  thus  the  external  man  must  be  altogether  subject  to 
the  internal  (n.  5786,  6275,  6284,  6299)  ;  for  the  internal 
man  is  in  heaven,  and  the  external  in  the  world  (n.  3167, 
10156)  ;  and  the  external  man  of  himself,  or  left  to  him- 
self alone,  is  opposite  to  the  internal  (n.  3913,  3928)  ; 
moreover  what  the  internal  man  is,  and  what  the  external, 
may  be  seen  above  (n.  9701-9709). 

10209.  in  the  year.    That  this  signifies  perpetually, 


276 


EXODUS. 


[No.  10209. 


is  evident  from  the  signification  of  once  in  the  year,  as  for 
the  whole  year,  for  expiation  on  the  horns  of  the  altar  of 
incense  once  in  the  year  involved  expiation  for  the  whole 
year ;  and  a  year,  like  all  things  of  time,  signifies  a  state  and 
its  duration,  and  also  perpetuity.  In  this  case  is  meant  a 
state  of  purification  from  evils  by  the  truths  of  faith,  for  this 
state  is  signified  by  expiation  on  the  horns  of  the  altar  of 
incense  once  in  the  year ;  and  all  purification  from  evils,  or 
regeneration,  continues  not  only  to  the  end  in  the  world, 
but  also  perpetually  in  the  other  hfe.  That  by  a  year  is 
signified  what  is  perpetual  and  eternal,  see  above  (n.  2906, 
7828)  ;  and  also  by  yesterday,  to-day,  to-morrow,  and  simi- 
lar things  of  time  (n.  2838,  3998,  4304,  6165,  6984,  9939)  ; 
and  purification  from  evils  or  regeneration  continues  to 
eternity  —  see  what  is  cited  above  (n.  9334,  10048). 

102 10.  From  the  blood  of  the  sin  offering  of  expiations. 
That  this  signifies  by  the  truths  which  are  from  the  good  of 
innocence,  is  evident  from  the  signification  of  blood,  as 
Divine  truth  (see  n.  4735,  6978,  7317,  7326,  7846,  7850, 
9127,  9393,  10026,  10033,  ^0047)  i  from  the  significa- 
tion of  the  sin  offering  of  expiations,  or  of  the  sacrifice  of 
sin  by  which  expiation  is  effected,  as  purification  from  evils 
and  consequent  falsities.  That  by  sin  is  meant  sacrifice  for 
sin,  see  above  (n.  10039)  ;  and  that  expiation  is  purification 
from  evils  and  their  falsities  (n.  9506).  Such  purification 
is  effected  by  truths  which  are  of  the  good  of  innocence, 
because  the  blood  by  which  expiation  was  effected  was  of 
a  bullock  or  a  lamb,  and  by  a  bullock  is  signified  the  good 
of  innocence  in  the  external  man  (n.  9391,  9990,  10132)  ; 
and  by  a  lamb  the  good  of  innocence  in  the  internal  man 
(n.  10132)  ;  and  there  must  be  innocence  in  order  that 
truth  and  good  may  be  received  (n.  31 11,  3994, 4797,  6013, 
6765,  7836,  7840,  9262,  10134,  and  citations  at  n.  10021). 
For  the  good  of  innocence  consists  in  acknowledging  that 
all  truths  and  goods  are  from  the  Lord,  and  nothing  from 
the  man's  own ;  thus  it  consists  in  being  willing  to  be  led 


No.  10213.]       CHAPTER  XXX.   VER.    I  -  lO. 


277 


by  the  Lord  and  not  by  self.  From  this  it  is  plain  that  the 
more  man  trusts  and  believes  in  himself,  thus  the  more  he 
is  in  self-love,  the  less  he  is  in  the  good  of  innocence. 
Consequently  man  cannot  be  purified  from  evils,  unless  he 
is  in  the  good  of  innocence ;  for  if  he  is  not  in  that  good, 
he  is  not  led  by  the  Lord,  but  by  self ;  and  he  who  is  led 
by  self,  is  led  by  hell,  since  the  proprium  of  man  is  nothing 
but  evil,  and  all  evil  is  of  hell.  That  all  expiation  was  made 
by  blood  either  of  a  bullock,  or  of  a  lamb,  or  of  turtle-doves, 
or  of  young  pigeons,  is  evident  in  Moses  (Exod.  xxix.  36  : 
Lev.  iv.  1-7,  13-18,  27  to  the  end  ;  v.  1-7  ;  xv.  14,  28-31  : 
Num.  vi.  9-1 1 ).  By  turtle-doves  and  by  young  pigeons  is 
also  signified  the  good  of  innocence. 

102 1 1.  Once  in  the  year  he  shall  make  expiation  upon  it. 
That  this  signifies  the  perpetual  removal  of  evils,  is  evident 
from  the  signification  of  once  in  the  year,  as  what  is  per- 
petual (see  above,  n.  10203)  ;  and  from  the  signification  of 
expiating,  as  purification  from  evils  and  consequent  falsities 
(n.  9506)  ;  and  purification  from  evils  is  nothing  but  a 
withholding  from  them,  or  their  removal  —  see  what  is  cited 
above  (n.  10057). 

102 1 2.  Throughout  your  generations.  That  this  signifies 
those  of  the  church  who  are  in  the  truths  and  goods  of 
faith,  is  evident  from  the  signification  of  generations,  as 
those  things  which  are  of  faith  and  charity  —  see  what  is 
cited  above  (n.  10204)  j  that  those  are  meant  who  are  of 
the  church  is  because  genuine  truths  and  goods  of  faith  and 
love  are  given  only  with  them,  for  with  them  is  the  Word  ; 
and  by  the  sons  of  Israel,  whose  generations  are  here  meant, 
is  signified  the  church  —  see  what  is  cited  above  (n.  9340). 

102 1 3.  It  is  holy  of  holies  unto  Jehovah.  That  this  sig- 
nifies since  from  the  Divine  celestial,  is  evident  from  the 
signification  of  holy  of  holies,  as  the  Divine  celestial  (see 
n.  10129).  What  are  the  Divine  celestial  and  the  Divine 
spiritual,  and  what  their  difference,  may  be  seen  in  citations 
above  (n.  9277,  9596). 


278 


EXODUS. 


[No.  10214. 


10214.  Verses  11-16.  Ami  Jehovah  spake  unto  Moses, 
saying.  When  thou  shait  take  up  the  sum  of  the  sons  0/ 
Israel,  according  to  those  that  are  numbered  of  them,  then 
they  shall  give  every  one  an  expiation  of  his  soul  unto  Jeho- 
vah in  numbering  them,  that  there  be  no  plague  in  them  in 
numbering  them.  This  they  shall  give,  ei'ery  otie  that passeth 
over  unto  them  that  are  numbered,  half  a  shekel,  in  the  shekel 
of  holiness,  a  shekel  of  twenty  gerahs,  the  half  of  a  shekel  an 
uplifting  unto  Jehovah.  Every  one  passing  over  unto  them 
that  are  numbered,  from  a  son  of  twenty  years  and  upward, 
shall  give  an  uplifting  unto  Jehovah.  The  rich  man  shall 
not  give  more,  and  the  poor  shall  not  give  less,  than  the  half 
of  a  shekel  to  give  an  uplifting  unto  Jehovah,  to  make  expia- 
tion for  your  souls.  And  thou  shall  take  the  silver  of  expia- 
tions  from  with  the  sons  of  Israel,  and  thou  s  halt  give  it  for 
the  work  of  the  tent  of  meeting  ;  and  it  shall  be  to  the  sons 
of  Israel  for  a  jnetnorial  before  Jehovah  to  make  expiation 
for  your  souls.  "And  Jehovah  spake  unto  Moses,  saying" 
signifies  enlightenment  through  the  Word  by  the  Lord  ; 
"  When  thou  shalt  take  up  the  sum  of  the  sons  of  Israel " 
signifies  all  things  of  the  church  ;  "  according  to  those  that 
are  numbered  of  them  "  signifies  as  to  orderly  arrangement 
and  disposal ;  "  then  they  shall  give  every  one  an  expiation 
of  his  soul  [unto  Jehovah]  in  numbering  them  "  signifies 
purification  or  liberation  from  evil  by  acknowledgment  and 
faith  that  all  the  goods  and  truths  of  faith  and  love,  and 
their  orderly  arrangement  and  disposal  are  from  the  Lord, 
and  nothing  from  man  ;  "  that  there  be  no  plague  in  them 
in  numbering  them  "  signifies  lest  there  should  be  punish- 
ment of  evil  in  doing  good  as  from  self.  "  This  they  shall 
give,  every  one  that  passeth  over  unto  them  that  are  num- 
bered "  signifies  the  ascribing  of  all  things  of  faith  and  love 
to  the  Lord  ;  "  half  a  shekel,  in  the  shekel  of  holiness  "  sig- 
nifies all  things  of  truth  from  good ;  "  a  shekel  of  twenty 
gerahs"  signifies  all  things  of  good  ;  "the  half  of  a  shekel 
an  uplifting  unto  Jehovah  "  signifies  that  all  things  of  truth 


No.  10215.]       CHAPTER  XXX.  VER.    I  I  -  16. 


279 


from  good  are  of  the  Lord  alone.  "  Every  one  passing  over 
unto  them  that  are  numbered  "  signifies  ascribing  all  truths 
and  goods  to  the  Lord  alone  ;  "  from  a  son  of  twenty  years 
and  upward  "  signifies  a  state  of  understanding  of  truth  and 
good ;  "  shall  give  an  uplifting  unto  Jehovah "  signifies 
ascribing  to  the  Lord  alone.  "  The  rich  man  shall  not  give 
more,  and  the  poor  shall  not  give  less,  than  the  half  of  a 
shekel  to  give  an  uplifting  unto  Jehovah  "  signifies  that  all, 
of  whatever  ability,  ought  to  ascribe  all  things  of  truth  and 
good  to  the  Lord;  "to  make  expiation  for  your  souls  "  sig- 
nifies that  evils  may  be  removed.  "  And  thou  shalt  take  the 
silver  of  expiations  from  with  the  sons  of  Israel  "  signifies 
truths  purifying  from  good,  which  are  of  the  church  ;  "  and 
thou  shalt  give  it  for  the  work  of  the  tent  of  meeting  "  sig- 
nifies conjunction  with  heaven  by  acknowledgment  that  all 
truths  and  goods  are  from  the  Lord  ;  "  and  it  shall  be  to 
the  sons  of  Israel  for  a  memorial  before  Jehovah  "  signifies 
thereby  the  preservation  of  the  church  and  of  all  things  of 
the  church  by  the  Lord ;  "  to  make  expiation  for  your 
souls  "  signifies  since  thus  evils  are  removed. 

I o 2 1 5 .  And Jehovah  spake  unto  Moses,  saying.  That  this 
signifies  enlightenment  through  the  Word  by  the  Lord  is 
evident  from  the  signification  of  speaking,  when  by  Jehovah 
to  Moses,  as  enlightenment  by  the  Lord  through  the  Word  ; 
for  Jehovah  in  the  Word  is  the  Lord,  by  Moses  is  repre- 
sented the  Word,  and  by  speaking  is  signified  influx,  per- 
ception, and  instruction  (see  n.  2951,  5481,  5743,  5797, 
7226,  7241,  7270,  8127,  8128,  8221,  8262,  8660),  conse- 
quently also  enlightenment,  for  this  is  influx,  perception, 
and  instruction  by  the  Lord  while  the  Word  is  read.  That 
Jehovah  in  the  Word  is  the  Lord,  see  the  passages  cited 
above  (n.  9373)  ;  and  that  Moses  is  the  Word  in  the  repre- 
sentative sense  (n.  9372).  These  things  are  signified  by 
Jehovah  speaking  to  Moses,  for  the  reason  that  the  words 
are  not  perceived  in  heaven  as  in  earth,  since  in  heaven 
words  are  perceived  according  to  the  internal  sense,  but  on 


280 


EXODUS. 


[No.  102 1 5. 


earth  according  to  the  external  sense,  for  in  heaven  all 
things  are  spiritually  understood,  but  on  earth  naturally. 
The  spiritual  understanding  is  instantaneous,  without  knowl- 
edge of  what  is  understood  in  the  external  or  literal  sense 
by  man.  Such  is  the  consociation  of  the  angels  of  heaven 
with  man,  for  the  reason  that  the  all  of  man's  thought  flows 
in  from  the  spiritual  world,  and  thus  his  thought  in  its  first 
origin  is  spiritual  and  becomes  natural  in  the  external  man 
by  influx. 

1 02 1 6.  When  thou  shall  take  up  the  sum  of  the  sons  0/ Is- 
rael. That  this  signifies  all  things  of  the  church,  is  evident 
from  the  signification  of  the  sum,  as  all ;  and  from  the  repre- 
sentation of  the  sons  of  Israel,  as  the  church  —  see  what  is 
cited  above  (n.  9340).  That  all  things  of  the  church  are 
signified  by  the  sum  of  the  sons  of  Israel,  is  because  the 
internal  sense  of  the  Word  is  such  as  its  sense  is  in  the 
heavens,  into  which  names  do  not  pass  —  as  the  names  of 
Israel,  Moses,  Aaron,  and  many  others ;  for  those  names  are 
among  material  things,  which  are  only  for  the  corporeal 
sensual  man,  and  in  their  place  are  perceived  spiritual  things 
which  are  of  heaven  and  the  church.  The  angels  of  heaven 
are  spiritual,  and  apprehend  whatever  occurs  according  to 
its  essence,  that  is,  spiritually.  That  in  heaven  instead  of 
the  sons  of  Israel  they  understand  the  church,  is  because  in 
the  inmost  heaven,  where  the  Lord  is  more  present  than  in 
the  heavens  beneath,  by  names  in  the  Word,  in  the  good 
sense,  is  understood  the  Lord  Himself —  as  by  Abraham, 
Isaac,  Jacob,  Moses,  Aaron,  David,  Joseph,  Judah,  Israel. 
And  since  by  these  names  is  there  understood  the  Lord, 
therefore  the  Divine  things  of  heaven  and  of  the  church, 
which  are  from  the  Lord,  are  perceived  by  the  same  accord- 
ing to  the  series  of  things  in  the  Word.  Perception  flows  in 
from  the  Lord,  Who  is  the  Word  ;  for  from  the  Lord  is  the 
all  of  intelligence  and  wisdom,  and  without  Him  nothing 
of  it. 

102 1 7.  According  to  those  that  are  numbered  of  them. 


No.  10217.]      CHAPTER  XXX.  VER.  I  I  -  16.  38l 

That  this  signifies  orderly  arrangement  and  disposal  is  evi- 
dent from  the  signification  of  numbering  applied  to  all 
things  of  the  church,  which  are  the  truths  and  goods  of  faith 
and  love,  as  their  orderly  arrangement  and  disposal,  hence 
those  that  were  numbered  signify  what  is  so  arranged  and 
disposed.  Numbering  has  this  signification  because  num- 
bering involves  survey,  and  what  is  surveyed  by  the  Lord  is 
also  ordered  and  disposed.  The  term  also  by  which  num- 
bering is  here  expressed  in  the  original  signifies  to  survey, 
to  take  account  of,  to  observe,  and  also  to  visit,  to  com- 
mand, to  preside,  thus  to  order  and  dispose.  That  these 
significations  belong  to  that  term  is  because  one  involves 
another  in  the  spiritual  sense,  and  the  spiritual  sense  is  the 
interior  sense  of  terms,  which  sense  is  often  contained  in 
terms  of  languages,  especially  the  Oriental.  That  to  num-  2 
ber  in  the  spiritual  sense,  in  which  sense  the  truths  and 
goods  of  faith  and  love  are  treated  of,  is  to  order  and  dis- 
pose, is  evident  also  from  the  passages  in  the  Word  where 
numbering  is  spoken  of,  and  also  number,  as  in  Isaiah  : 
The  voice  of  a  tumult  of  the  kingdoms  of  the  nations  gath- 
ered together ;  Jehovah  Sabaoth  mtmbereth  the  host  for  the 
battle  (xiii.  4).  Again  :  Lift  up  your  eyes  on  high,  and  see 
who  hath  created  these  ;  He  that  hath  brought  forth  by  num- 
ber their  host ;  He  calleth  them  all  by  nafne ;  of  the  multi- 
tude of  the  powerful  and  of  the  mighty,  not  a  man  is  lacking 
(xl.  26).  And  in  David  :  Jehovah  telleth  t/ie  number  of  the 
stars ;  He  calleth  all  by  names  (Ps.  cxlvii.  4).  That  by 
numbering  in  these  passages  is  signified  ordering  and  dis- 
posing is  plain,  for  it  is  said  of  Jehovah,  that  is,  the  Lord, 
Who  does  not  number  any  army,  nor  stars,  but  orders  and 
disposes  those  things  which  are  signified  by  an  army  and  by 
stars,  which  are  the  truths  and  goods  of  faith  and  love. 
The  subject  is  not  wars  in  the  natural  world,  but  wars  in  the 
spiritual  world,  which  are  combats  of  truths  from  good 
against  falsities  from  evil.  That  wars  in  the  spiritual  sense 
are  such  combats,  see  above  (n.  1664,  2686,  8273,  8295)  ; 


282 


EXODUS. 


[No.  10217. 


and  that  an  army  is  the  truths  and  goods  of  the  church  and 
heaven  (n.  7988,8019)  ;  and  stars  knowledges  of  truth  and 

3  good  (n.  2495,  2849,  4697).  When  what  is  signified  by 
numbering  and  by  the  sons  of  Israel  is  known,  it  may  be 
evident  why  it  was  not  lawful  for  David  to  number  the  peo- 
ple, and  why  after  he  numbered  them.  Gad  the  prophet  be- 
ing sent  to  him  pronounced  his  punishment  (2  Sam.  xxiv. 
1-15)  ;  and  why  it  is  here  said  that  every  one  should  give  an 
expiation  of  his  soul,  that  there  be  no  plague  in  them  in 
numbering  them.  For  by  the  sons  of  Israel  are  signified 
the  truths  and  goods  of  the  church,  and  by  numbering  is 
signified  to  order  and  dispose ;  and  since  it  is  of  the  Lord 
alone  to  order  and  dispose  the  truths  and  goods  of  faith  and 
of  love  with  every  one  in  the  church  and  in  heaven,  there- 
fore when  this  is  done  by  a  man,  as  it  was  done  by  David 
through  Joab,  it  then  signified  the  ordering  and  disposing 
of  such  things  by  man  and  not  by  the  Lord,  which  is  not  to 
order  and  dispose,  but  to  destroy.  If  the  numbering  of  the 
sons  of  Israel  had  not  involved  such  things,  there  would  not 

4  have  been  any  sin  or  guilt  in  numbering  them.  That  by 
the  sons  of  Israel  are  signified  spiritual  truths  and  goods, 
which  are  the  truths  and  goods  of  the  church  and  of  heaven, 
may  be  seen  above  (n.  5414,  5801,  5803,  5812,  5817,  5819, 
5S26,  5833,  5879,  5951,  7957,  8234,8805)  ;  so  by  the  tribes 
into  which  the  sons  of  Israel  were  divided  (n.  3858,  3926, 
4060,  6335,  6397).  Since  by  the  sons  of  Israel  and  by  the 
tribes  such  things  are  signified,  and  these  are  innumerable, 
therefore  in  the  Word  it  is  said  of  them  that  their  number 
should  be  as  the  sand  of  the  sea,  which  could  not  be  meas- 
ured, nor  numbered  (Hosea  i.  10).  PF/io  can  count  the 
dust  of  Jacob,  and  the  number  of  Israel?  (Num.  xxiii. 
10.)  Jehovah  said  to  Abraham,  I  will  make  thy  seed  as  the 
dust  of  the  earth  ;  so  that  if  one  can  number  the  dust  of  the 
earth,  it  will  also  be  that  thy  seed  may  be  numbered  (Gen. 
xiii.  t6  ;  xvi.  10).  And  in  another  Look,  no7v,  toward 
heaven,  and  number  the  stars,  if  thou  be  able  to  number 


No.  10217.]       CHAPTER  XXX.  VER.  II-I6. 


283 


them.  .  .  .  So  shall  thy  seed  be  (xv.  5).  That  by  the  sons 
of  Israel  and  by  the  seed  of  Abraham  was  not  meant  his 
posterity,  but  spiritual  truths  and  goods  which  are  innumer- 
able, and  also  for  the  most  part  ineffable,  may  be  evident 
from  this,  that  there  was  not  a  greater  multitude  of  them 
than  of  other  nations,  which  also  Moses  testifies  :  Jehovah 
did  not  set  His  love  upon  you,  nor  choose  you,  because  ye 
were  more  in  number  than  a7iy  people  ;  for  ye  were  the fexvest 
of  all  peoples  (Deut.  vii.  7).  Also  by  numbering  is  signified  5 
to  order  and  dispose  in  Jeremiah  :  In  the  cities  of  Jerusalem 
and  of  Judah  shall  the  flocks  again  pass  under  tlie  hands  of 
him  that  numbereth  them  (xxxiii.  13).  Flocks  are  the  goods 
and  truths  of  the  church  (n.  6048,  8937,  9135)  ;  under  the 
hands  of  him  that  numbereth  is  under  the  disposal  of  the 
Lord.  And  in  David  :  Who  knoweth  the  power  of  Thine 
anger  ?  So  teach  us  to  nutnbcr  our  days,  that  we  may  take 
upon  us  a  heart  of  wisdom  (Ps.  xc.  12).  To  number  days 
is  to  order  and  dispose  states  of  life  ;  and  days  are  said  to 
be  numbered  when  they  are  ordered  and  disposed,  thus 
when  they  are  finished  —  as  in  Isaiah  :  By  the  passing  of 
my  days  I  shall  go  to  the  gates  of  hell;  I  am  numbered,  as  to 
the  residue  of  my  years  (xxxviii.  10)  ;  and  in  Daniel,  a 
writing  appeared  before  king  Belshazzar  which  interpreted 
meant  Numbered,  Weighed,  Divided  (v.  25)  ;  for  since  to 
number  signifies  to  order  and  dispose,  then  what  is  num- 
bered signifies  what  is  complete,  as  when  a  line  is  drawn 
under  numbers  on  completing  the  sum.  By  numbering  is  6 
signified  to  order  and  dispose  because  by  number  is  signi- 
fied the  quality  of  a  thing  and  a  state,  and  the  quality  is 
determined  by  the  number  adjoined ;  hence  to  number  is 
to  give  the  quality,  and  the  qualifying  in  spiritual  things  is 
effected  by  the  orderly  arranging  and  disposing  by  the 
Lord.  This  is  signified  by  number  in  the  Apocalypse  :  He 
causeth  all  to  receive  a  mark  upon  their  right  hand  and  upon 
their  foreheads  and  that  no  one  tnight  buy  or  sell,  save  he  that 
hath  the  mark  or  the  name  of  the  beast,  or  the  number  of  his 


284 


EXODUS, 


[No.  10217. 


name.  Here  is  wisdotn :  he  that  hath  understanding,  let 
him  count  the  number  of  the  beast;  for  it  is  the  number  of 
a  man  ;  and  his  number  is  six  hundred  sixty-six  (xiii.  16- 

7  18).  The  subject  is  in  this  chapter  the  beast  out  of  the  sea 
and  the  beast  out  of  the  earth  ;  by  the  beast  out  of  the  sea  is 
meant  the  truth  of  the  church  falsified  by  knowledges  which 
are  from  the  world,  and  by  the  beast  out  of  the  earth  is 
meant  the  truth  of  the  church  falsified  by  the  literal  sense 
of  the  Word  applied  to  favor  the  evils  of  the  love  of  self  and 
of  the  world ;  for  the  earth  is  the  church  as  to  good  and 
truth  —  see  what  is  cited  above  (n.  9325),  and  the  sea  is 
knowledge  in  general  (n.  28,  2850,  2120).  To  have  his 
mark  upon  the  hand  and  upon  the  forehead  is  to  acknowl- 
edge all  things  whatsoever  they  are  ;  for  the  forehead  signi- 
fies love  (n.  9936),  and  a  name  signifies  all  the  quality  of 
that  which  is  treated  of  (n.  3006,  3421,  6674,  8274,  9310)  ; 

8  to  count  the  number  of  the  beast  is  to  explore  and  know 
those  falsified  truths  of  the  church  ;  the  number  of  a  man 
signifies  the  condition  and  state  of  that  church ;  six  hun- 
dred sixty-six  signifies  its  quality  as  to  all  truths  falsified 
from  evil,  and  also  the  profanation  of  what  is  holy,  and  like- 
wise the  end  ;  to  know  those  things  and  to  explore  them  is 
the  part  of  a  wise  and  intelligent  man.  Therefore  it  is  said, 
this  is  wisdom,  he  that  hath  understanding  let  him  count  its 
number ;  for  the  number  six  signifies  the  same  with  the 
number  twelve,  because  it  is  the  half  of  it  (n.  3960,  7973, 
8148)  ;  and  twelve  signifies  all  the  truths  and  goods  of  the 
church  in  the  complex  (n.  2129,  2130,  3272,  3858,  3913, 
7973),  hence  also  in  the  opposite  sense  all  falsities  and  evils 
in  the  complex.  The  trebling  of  the  number  six  involves 
also  the  end,  and  the  end  is  when  truth  is  altogether  pro- 

9  faned.  From  this  it  is  very  plain  that  numbers  in  the  Word 
involve  things  and  states  and  signify  quality  according  to 
the  numbers  determined — as  also  in  the  following  words 
in  the  Apocalypse  :  The  angel  measured  the  wall  of  the 
holy  Jerusalem  a  hundred  forty-four  cubits,  the  measure  of 


No.  10218.]      CHAPTER  XXX.  VER.    I  I  -  I6. 


285 


a  man,  which  is,  of  an  angel  (xxi.  17),  By  the  number 
fixed  in  this  passage  are  also  signified  all  truths  and  goods 
in  the  complex,  for  a  hundred  forty-four  signifies  the  same 
with  twelve  (n.  7973),  for  it  comes  from  twelve  multiphed 
into  itself;  therefore  also  it  is  here  said  that  its  measure  is 
the  measure  of  a  man,  as  above  that  that  number  is  the 
number  of  a  man ;  but  as  truths  from  good  are  here  signi- 
fied, it  is  added  that  that  measure  is  also  the  measure  of  air. 
angel,  for  an  angel  in  the  Word  signifies  truths  from  good, 
since  he  is  a  recipient  of  Divine  truth  from  the  Lord  (see 
n.  8192). 

1 02 1 8.  Then  they  shall  give  every  one  an  expiation  of  his 
soul  \unto  Jehovah^  in  numbering  them.  That  this  signi- 
fies purification  or  liberation  from  evil  by  acknowledgment 
and  faith  that  all  the  truths  and  goods  of  faith  and  love,  and 
their  orderly  arrangement  and  disposal  are  from  the  Lord, 
and  nothing  from  man,  is  evident  from  the  signification  of 
giving  an  expiation  of  his  soul,  as  to  be  purified  or  liberated 
from  evil  by  the  truth  of  faith,  which  is  here  to  acknowledge 
that  all  truths  and  goods  are  from  the  Lord  ;  and  from  the 
signification  of  numbering  Israel,  as  their  orderly  arrange- 
ment and  disposal  by  the  Lord  alone  and  not  by  man. 
That  these  things  are  signified  is  evident  from  all  that  is 
here  said  concerning  the  half  of  a  shekel  which  was  to  be 
given  to  Jehovah,  and  concerning  the  expiation  by  it  in 
numbering  the  people  ;  for  by  the  shekel  of  holiness  is  sig- 
nified truth  which  is  of  the  Lord  alone,  and  by  expiation 
thereby  is  signified  purification  or  liberation  from  evil  (see 
n.  9506)  ;  and  by  numbering  the  sons  of  Israel  is  signified 
to  order  and  dispose  all  the  truths  and  goods  of  the  church 
(n.  10217).  The  case  is  this  :  it  was  forbidden  to  number  2 
the  sons  of  Israel,  because  by  numbering  was  signified  to 
order  and  dispose,  and  by  the  sons  of  Israel  and  by  the 
tribes  into  which  they  were  divided,  were  signified  all  the 
truths  and  goods  of  faith  and  love  in  the  complex  ;  and  be- 
cause the  orderly  arrangement  and  disposal  of  these  was  of 


286 


EXODUS. 


[No.  10218. 


the  Lord  alone  and  not  of  man,  therefore  to  number  them 
was  a  perversion,  such  as  is  made  by  those  who  claim  to 
themselves  the  truths  which  are  of  faith  and  the  goods  which 
are  of  love,  together  with  their  ordering  and  disposal,  the 
quality  of  whom  is  known  in  the  church.  For  they  are  such 
as  justify  themselves  by  claiming  for  themselves  as  their 
merit  all  things  of  faith  and  love,  and  consequently  believe 
themselves  by  virtue  of  faith  and  works  to  have  of  them- 
selves merited  heaven.  This  evil  was  involved  in  the  num- 
bering of  the  people  by  David,  concerning  which  numbering 
it  is  thus  written  in  the  Second  Book  of  Samuel :  And  again 
the  anger  of  Jehovah  was  kindled  against  Israel ;  and  He 
moved  David  against  them,  saying,  Go,  number  Israel  and 
Judah.  And  the  king  said  to  Joab  .  .  .  Go  through  all  the 
tribes  of  Israel  .  .  .  and  number  ye  the  people,  that  I  may 
know  the  sum  of  the  number  of  the  people.  And  Joab  said 
unto  the  king.  Now  Jehovah  thy  God  add  unto  the  people 
how  many  soever  they  be,  a  hundred  fold  .  .  .  but  why  doth 
my  lord  the  king  delight  in  this  thing?  Notwithstanding  the 
king's  word  prevailed  against Joab,  and  against  the  princes  of 
the  host.  .  .  .  And  they  went  out  .  .  .  to  number  the  people  of 
Israel.  .  .  .  And  David's  heart  smote  him  afterward  .  .  . 
and  he  said  unto  Jehovah,!  have  sinned  greatly  in  that  I  have 
done ;  but  now,  O  Jehovah,  put  away,  I  beseech  thee,  the 
iniquity  of  Thy  servant,  for  I  have  done  very  foolishly.  .  .  . 
But  Gad  the  prophet  was  sent  to  David,  that  he  might 
choose  one  evil  out  of  three  ;  and  he  chose  the  pestilence, 
3  whereof  seventy  thousand  men  died  (xxiv.).  From  this 
passage  it  is  plain  how  great  a  sin  it  was  to  number  Israel ; 
not  that  the  numbering  in  itself  considered  was  a  sin,  but 
because,  as  already  said,  the  numbering  of  the  sons  of  Israel 
by  David  signified  the  ordering  and  disposal  of  all  things 
of  faith  and  love  by  self  and  not  by  the  Lord,  the  number- 
ing itself  signifying  orderly  arrangement  and  disposal,  and 
the  sons  of  Israel  signifying  all  the  truths  and  goods  of  faith 
and  love.    To  the  intent  therefore  that  they  might  be  de- 


No.  I02I9.]      CHAPTER  XXX.  VER.   II -l6. 


287 


livered  from  sin  in  numbering  the  sons  of  Israel,  the  half  of 
a  shekel  was  given  in  expiation  ;  for  it  is  said,  They  shall 
give  every  one  an  expiation  of  his  soul  unto  Jehovah  in 
numbering  them,  that  there  be  no  plague  in  them  in  num- 
bering them.  Hence  it  is  plain  that  by  these  words  is  sig- 
nified purification  or  liberation  from  evil  by  acknowledg- 
ment that  all  the  truths  and  goods  of  faith  and  love  and 
their  orderly  arrangement  and  disposal  are  from  the  Lord 
and  not  at  all  from  man.  That  this  is  so,  namely,  that  all  ^ 
the  goods  and  truths  of  faith  and  love  are  from  the  Divine 
and  not  at  all  from  man,  is  also  known  in  the  church,  and 
likewise  that  it  is  evil  for  man  to  attribute  them  to  himself ; 
and  that  those  are  delivered  from  that  evil  who  acknowl- 
edge and  believe  that  these  are  from  the  Lord,  for  thus  they 
claim  to  themselves  nothing  which  is  Divine  and  from  the 
Divine.  But  see  what  has  been  shown  above  on  this  sub- 
ject, namely,  that  they  who  believe  that  they  do  good  of 
themselves  and  not  from  the  Lord,  believe  that  they  merit 
heaven  (n.  9974)  ;  that  goods  from  self  and  not  from  the 
Lord  are  not  good,  since  they  who  do  goods  from  them- 
selves do  them  from  evil  (n.  9975,  9980)  ;  that  they  despise 
the  neighbor,  and  are  angry  with  God  Himself  if  they  do 
not  receive  reward  (n.  9976)  ;  that  such  persons  cannot 
receive  heaven  in  themselves  (n.  9977)  ;  that  they  can  in 
no  wise  fight  against  the  hells ;  but  that  the  Lord  fights  for 
those  who  acknowledge  and  believe  that  all  goods  and 
truths  are  from  Him  (n.  9978)  ;  that  the  Lord  alone  is 
merit  and  justice  (n.  9486,  9715,  9809,  9979-9984,  10019, 
10152). 

102 19.  T/iaf  there  be  no  plague  in  them  in  numbering 
them.  That  this  signifies  lest  there  be  punishment  of  evil  in 
doing  good  as  from  self,  is  evident  from  the  signification  of  a 
plague,  as  punishment  of  evil  —  of  which  below  ;  and  from 
the  signification  of  numbering  the  sons  of  Israel,  as  order- 
ing and  disposing  the  truths  and  goods  of  faith  and  love  — 
of  which  above  (n.  102 17),  thus  doing  them.    It  is  said  as 


288 


EXODUS. 


[No.  10219. 


from  self,  since  the  goods  which  a  man  does  he  does  as 
from  himself,  nor  does  he  perceive  otherwise  before  he  is 
in  faith  from  love.  For  goods  flow  in  from  the  Lord  and 
are  received  by  man,  and  those  which  are  received  are  first 
felt  not  otherwise  than  as  in  himself  and  from  himself,  nor 
is  it  perceived  that  they  are  from  the  Lord  before  he  comes 
into  knowledge,  and  afterward  into  acknowledgment  from 
faith.  For  before  this  he  cannot  reflect  that  anything  flows 
in  from  the  Divine,  nor  can  he  at  all  perceive  this,  that  is, 
be  sensible  of  it  in  himself,  until  he  begins  to  will  and  to 

2  love  that  it  be  so.  It  is  as  with  hfe  itself  in  man,  and  his 
two  interior  faculties  of  life,  which  are  understanding  and 
will :  who  does  not  believe  before  he  is  instructed  that  life 
is  in  himself,  and  thus  that  what  he  does  from  this  life  is  of 
himself,  and  so  his  understanding  and  will  ?  When  yet  both 
his  life  in  general  and  his  understanding  and  will  flow  in, 
the  truths  of  the  understanding  and  the  goods  of  the  will 
out  of  heaven  from  the  Lord,  but  the  falsities  of  under- 
standing and  the  evils  of  will  from  hell.  For  unless  spirits 
and  angels  are  with  man  through  whom  may  be  this  inflow, 
he  cannot  live  a  single  moment,  consequently  neither  can 
he  think  nor  will  —  as  may  be  evident  from  manifold  expe- 
rience related  at  the  close  of  several  chapters,  where  influx 

3  was  treated  of  (see  citations  n.  9223,  9276,  9682).  But  so 
long  as  man  believes  that  he  does  all  things  of  himself,  both 
goods  and  evils,  so  long  goods  do  not  affect  him,  and  evils 
adhere  to  him  ;  but  so  soon  as  he  acknowledges  and  be- 
lieves that  goods  flow  in  from  the  Lord,  and  not  from  him- 
self, and  that  evils  are  from  hell,  then  goods  affect  him  and 
evils  do  not  adhere  to  him  ;  and  also  so  far  as  goods  affect 
him,  so  far  evils  are  removed,  thus  he  is  purified  and  lib- 
erated from  them.  But  so  long  as  the  state  of  man  is  such 
that  he  cannot  perceive  and  be  sensible  of  the  inflow  of 
goods  from  the  Lord,  so  long  he  does  good  as  from  himself, 
and  yet  ought  to  acknowledge  and  believe  that  they  are 
from  the  Lord.    When  this  is  the  case,  he  is  also  liberated 


No.  10219.]      CHAPTER  XXX.  VER.  II-16. 


289 


from  evils ;  but  in  order  that  he  may  be  liberated  from 
evils,  that  acknowledgment  must  be  the  confession,  not  of 
the  mouth  alone,  but  of  the  heart  itself.  That  a  plague  is  4 
the  punishment  of  evil,  is  evident  without  explanation. 
There  are  three  plagues  which  follow  those  who  attribute 
to  themselves  the  truths  and  goods  of  faith  and  love,  or 
who  believe  that  they  merit  heaven  by  their  works,  for  they 
who  attribute  these  to  themselves  believe  also  that  of  them- 
selves they  merit  heaven.  Those  three  punishments  are : 
I.  That  they  cannot  receive  anything  of  the  good  of  love 
and  the  truth  of  faith.  2.  That  evils  and  falsities  contin- 
ually pursue  them.  3.  And  that  the  truths  and  goods  re- 
ceived from  infancy  perish.  These  three  punishments  are 
signified  by  the  three  plagues  which  were  proposed  to  David 
by  the  prophet  Gad  on  account  of  numbering  the  people, 
which  were  :  i.  Seven  years  of  famine.  2.  A  flight  of  three 
months  before  their  enemies.  3.  Or  a  pestilence  of  three 
days  (2  Sam.  xxiv.  13).  For  by  famine  is  signified  failure  S 
and  scarcity  of  the  goods  and  truths  of  faith  and  love,  since 
these  are  signified  by  bread,  food,  wheat,  barley,  oil,  and 
wine,  which  fail  during  famine.  By  flight  before  enemies  in 
the  internal  sense  is  understood  persecution  by  evils  and 
falsities,  since  they  who  attribute  to  themselves  goods  and 
truths  are  not  able  to  fight  against  the  evils  and  falsities 
which  are  from  hell  (n.  9978),  these  being  enemies  in  the 
spiritual  sense  before  whom  there  is  flight,  and  by  whom 
there  is  persecution.  But  by  pestilence  is  signified  the 
vastation  and  consumption  of  goods  and  truths  which  have 
been  received  from  infancy  (n.  7505 ) .  By  David's  choosing 
the  pestilence  and  by  seventy  thousand  dying  of  it,  was  sig- 
nified that  with  the  Israelitish  and  Jewish  nation  every  truth 
and  good  of  faith  and  love  would  perish ;  which  also  came 
to  pass,  for  they  did  not  acknowledge  the  Lord,  from  Whom 
nevertheless  are  all  goods  and  truths.  Three  days  signified 
to  the  full,  and  the  same  was  also  signified  by  the  seventy 
thousand  men  who  died. 


290 


EXODUS. 


[No.  I02V* 


10220.  This  they  shall  give,  every  one  that  passeth  over' 
unto  them  that  are  numbered.  That  this  signifies  the  ascri- 
bing of  all  of  faith  and  love  to  the  Lord,  is  evident  from  the 
signification  of  giving,  namely,  expiation  of  the  soul,  which 
was  half  a  shekel,  as  liberation  from  evils  by  the  acknowl- 
edgment that  the  all  of  faith  and  love  is  from  the  Lord  and 
nothing  from  man  —  of  which  above  (n.  10218).  Hence 
every  one  that  passeth  over  unto  them  that  are  numbered 
signifies  whatever  is  of  truth  and  good  that  is  ordered  aud 
disposed  by  the  Lord.  For  every  one  that  passeth  over  is 
every  one  of  the  sons  of  Israel,  and  by  the  sons  of  Israel 
are  signified  all  spiritual  goods  and  truths  (n.  5414,  5801, 
5803,  5812,  5817,  5819,  5826,  5833,  5879,  5951,  7957,  8234, 
8805)  ;  and  by  the  numbered  are  signified  those  that  are 
ordered  and  disposed  by  the  Lord  (n.  102 18). 

102  2 1 .  Half  a  shekel,  in  the  shekel  of  holiness.  That  this 
signifies  all  things  of  truth  from  good,  is  evident  from  the 
signification  of  half,  as  all ;  and  from  the  signification  of  a 
shekel,  as  truth  from  good.  Half  signifies  all,  because  half 
a  shekel  was  ten  gerahs,  or  oboli,  and  by  ten  are  signified 
all  (see  n.  4638),  and  also  remains  (n.  576,  1906,  1988, 
2284),  which  are  the  truths  and  goods  with  man  stored  up 
in  his  interiors  by  the  Lord  (n.  5 135,  5342,  5897, 5898,  7560, 
7564).  A  shekel  is  truth  from  good  because  a  shekel  was 
a  weight  of  silver  and  also  of  gold,  and  by  silver  is  signified 
truth,  and  by  gold  good  ;  but  how  much  of  truth  from  good 
and  of  good  by  truth,  is  determined  by  the  number  of 
gerahs  or  oboli  in  the  shekel ;  and  the  shekel  regarded  in 
itself  as  a  weight  is  quantity ;  and  when  it  is  called  the 
shekel  of  holiness,  it  is  the  quantity  of  truth  and  good,  since 
truth  and  good  are  what  are  called  holy,  because  they  are 
from  the  Lord  Who  alone  is  holy.  More  may  be  seen  con- 
cerning the  shekel  and  its  signification  above  (2959). 

10222.  A  shekel  of  twenty  gerahs.  That  this  signifies 
all  things  of  good,  is  evident  from  the  signification  of 
twenty,  as  likewise  all,  and  remains  of  good,  as  also  what  is 


No.  10225.]      CHAPTER  XXX.  VER.   II-16.  29I 

holy.  That  it  means  all  and  hence  what  is  full,  see  above 
(n.  9641)  ;  also  remains  of  good  (n.  2280)  ;  and  what  is 
holy  (4759,  7842,  7903).  For  twenty  with  reference  to  the 
Lord  signifies  His  own  \_proprium'\,  which  is  the  Holy  itself 
(n.  4176)  ;  hence  it  is  plain  why  a  shekel  was  of  twenty 
gerahs  or  oboli,  and  why  it  is  called  a  shekel  of  holiness  in 
this  and  other  passages  (as  Lev.  xxvii.  3  :  Num.  iii.  47,  50  ; 
vii.  13,  19.  25.  31.  37,  49.  55.  61,  67,  73  ;  xviii.  16).  That 
the  shekel  was  a  weight  both  of  silver  and  of  gold  may  be 
seen  in  several  places  (Gen.  xxiv.  22  :  Exod.  xxxviii.  24  : 
Ezek.  iv.  10 ;  xlv.  12), 

10223.  /ta^  0/  a  shekel  an  uplifting  unto  Jehovah. 
That  this  signifies  that  all  things  of  truth  from  good  are  of 
the  Lord  alone,  is  evident  from  the  signification  of  half  of 
a  shekel,  as  all  things  of  truth  from  good  (see  above, 
n.  1022 1 )  ;  and  from  the  signification  of  an  uplifting  unto 
Jehovah,  as  what  is  of  the  Lord  alone  (n.  10093). 

10224.  Every  one  passing  over  unto  them  that  are  num- 
bered. That  this  signifies  that  all  truths  and  goods  are  to 
be  ascribed  to  the  Lord  alone,  is  evident  from  what  was 
shown  above  (n.  10220). 

10225.  From  a  son  of  twenty  years  and  upward.  That 
this  signifies  the  state  of  understanding  of  truth  and  good, 
is  evident  from  the  signification  of  twenty  when  applied  to 
the  age  of  man,  as  a  state  of  understanding  of  truth  and 
good.  That  twenty  is  a  state  of  understanding  of  truth  and 
good,  is  because  man  when  he  attains  the  age  of  twenty 
years,  begins  to  think  from  himself;  for  man  from  first 
infancy  to  extreme  old  age  undergoes  several  states  as  to 
his  interiors,  which  are  of  intelligence  and  wisdom.  The 
first  state  is  from  nativity  to  his  fifth  year ;  this  is  a  state  of 
ignorance  and  of  innocence  in  ignorance,  and  is  called  in- 
fancy ;  the  second  is  from  the  fifth  year  to  the  twentieth ; 
this  is  a  state  of  instruction  and  of  knowledge,  and  is  called 
boyhood ;  the  third  is  from  the  twentieth  year  to  the  six- 
tieth, which  is  a  state  of  intelligence,  and  is  called  adoles- 


292 


EXODUS. 


[No.  10225. 


cence,  youth,  and  manhood  ;  the  fourth  or  last  is  from  the 
sixtieth  year  upward,  which  is  a  state  of  wisdom,  and  of 

2  innocence  in  wisdom.  These  successive  states  of  the  hfe 
of  man  are  signified  by  the  numbers  of  the  years,  five, 
twenty,  and  sixty,  in  the  following  passage  in  Moses  :  When 
any  one  shall  jnake  a  special  vow  .  .  .  the  estimation  of  a 
male  shall  be  from  a  son  of  twenty  years  even  to  a  son  of 
sixty  years,  fifty  shekels  of  silver.  And  if  it  be  a  female,  the 
estimation  shall  be  thirty  shekels.  And  if  from  a  son  of  five 
years  even  unto  a  son  of  twenty  years,  the  estimation  shall 
be  if  a  male  twenty  shekels,  and  if  a  female  ten  shekels. 
And  if  it  be  from  a  son  of  a  month  even  unto  five  years,  the 
estimation  of  a  male  shall  be  five  shekels,  of  a  female  three 
shekels.  And  if  it  be  from  a  son  of  sixty  years  upward,  the 
estimation  shall  be  fifteen  shekels,  and  of  a  female  ten  shekels 

3  (Lev.  xxvii.  2-7).  That  the  first  state  is  a  state  of  igno- 
rance and  also  of  innocence  in  ignorance  is  plain.  During 
the  continuance  of  this  state,  the  interiors  are  being  formed 
to  use,  consequently  are  not  manifest,  but  only  those  most 
external  which  are  of  the  sensual  man ;  and  when  these 
alone  are  manifest,  there  is  ignorance ;  for  whatever  man 
understands  and  perceives  is  from  the  interiors  :  hence  also 
it  may  be  evident  that  the  innocence  which  exists  at  that 
time  and  is  called  the  innocence  of  infancy,  is  innocence 

4  most  external.  That  the  second  state  is  a  state  of  instruc- 
tion and  of  knowledge  is  also  plain  ;  this  is  not  yet  the  state 
of  intelligence,  because  the  child  at  that  time  does  not  form 
any  conclusions  of  himself,  neither  does  he  discern  between 
truths  and  truths,  nor  even  between  truths  and  falsities,  of 
himself,  but  from  others ;  he  only  thinks  and  speaks  things 
from  the  memory,  thus  from  outward  knowledge  alone,  nor 
does  he  see  and  perceive  whether  a  thing  is  so,  except  on 
the  authority  of  his  teacher,  consequently  because  another 

5  has  said  so.  But  the  third  is  called  the  state  of  intelli- 
gence, since  man  then  thinks  from  himself  and  discerns  and 
forms  conclusions  ;  and  what  he  then  concludes  is  his  own 


No.  10225.]      CHAPTER  XXX.   VER.   II-  1 6. 


and  not  another's.  At  this  time  faith  begins,  for  faith  is 
not  the  faith  of  the  man  himself  until  from  the  ideas  of  his 
own  thought  he  has  confirmed  what  he  believes.  Pre- 
vious to  this  time  faith  is  not  his,  but  another's  in  him,  for 
his  belief  was  in  the  person,  not  the  thing.  Thus  it  may  be 
evident  that  the  state  of  intelligence  then  commences  with 
man  when  he  no  longer  thinks  from  a  teacher,  but  from 
himself;  which  is  not  the  case  until  the  interiors  are  open 
toward  heaven.  It  is  to  be  known  that  the  exteriors  with 
man  are  in  the  world  and  the  interiors  in  heaven ;  and  that 
in  proportion  as  light  flows  in  from  heaven  into  what  is  from 
the  world,  man  is  intelligent  and  wise ;  and  this  according 
to  the  degree  and  quality  of  the  opening  of  his  interiors, 
which  are  so  far  opened  as  the  man  lives  for  heaven  and 
not  for  the  world.  But  the  last  state  is  a  state  of  wisdom  6 
and  of  innocence  in  wisdom  ;  which  is  when  man  is  no 
longer  concerned  about  understanding  truths  and  goods, 
but  about  willing  and  living  them  ;  for  this  is  to  be  wise. 
And  man  is  able  to  will  truths  and  goods  and  to  live  them 
just  so  far  as  he  is  in  innocence,  that  is,  so  far  as  he  believes 
that  he  has  nothing  of  wisdom  from  himself,  but  that  what- 
ever he  has  of  wisdom  is  from  the  Lord ;  also  so  far  as  he 
loves  to  have  it  so :  hence  it  is  that  this  state  also  is  the 
state  of  innocence  in  wisdom.  From  the  succession  of  7 
these  states  the  man  who  is  wise  may  also  see  the  wonder- 
ful things  of  Divine  providence,  which  are  these,  that  a 
prior  state  is  the  plane  of  the  states  which  follow  in  succes- 
sion, and  that  the  opening  or  unfolding  of  the  interiors  pro- 
ceeds from  outmosts  in  succession  even  to  inmosts  ;  and  at 
length  in  such  a  way  that  what  was  first,  but  in  outmosts, 
this  also  is  last,  but  in  inmosts,  namely,  ignorance  and  inno- 
cence ;  for  he  who  knows  that  of  himself  he  is  ignorant  of 
all  things  and  that  whatever  he  knows  is  from  the  Lord,  is 
in  ignorance  of  wisdom  and  also  in  innocence  of  wisdom. 
From  this  it  may  now  be  evident  what  the  state  of  intelli- 
gence is  which  is  signified  by  twenty,  when  that  number  is 


294 


EXODUS. 


[No.  10225 


8  predicated  of  the  age  of  man.  The  like  is  also  meant  by 
that  number  in  other  passages  of  the  Word  —  as  in  Moses  : 
Take  ye  the  sutn  of  all  the  assembly  .  .  .  from  a  son  of 
twenty  years  and  upward,  every  one  that  goeth  forth  to  the 
army  in  Israel  (Num.  i.  2,  3,  18,  and  following  verses). 
The  subject  in  this  passage  is  the  encampment  and  journey- 
ing of  the  sons  of  Israel  according  to  tribes,  and  thereby  is 
also  signified  the  setting  in  order  and  disposal  of  the  truths 
and  goods  of  faith  and  love  by  the  Lord ;  by  the  encamp- 
ment the  setting  in  order  and  disposal  (n.  4236, 8103,  8130, 
8131,  8155)  ;  and  by  the  tribes  the  goods  and  truths  of 
faith  and  love  in  every  complex  (n.  3858,  3926,  3939,  4060, 
633S>  6337,  6397).  Hence  by  a  son  of  twenty  years  and 
upward  are  meant  those  who  are  in  the  state  of  intelligence, 
for  with  them  the  truths  and  goods  of  faith  and  love  can  be 
put  in  order  and  disposed  by  the  Lord,  since  the  Lord  flows 
into  their  intellectual  and  voluntary,  and  puts  them  in  order 
and  disposes  them,  and  also  removes  and  casts  down  falsi- 
ties and  evils.  Therefore  it  is  said  from  a  son  of  twenty 
years  and  upward  every  one  that  goeth  forth  to  the  army, 
for  by  the  army  are  signified  truths  disposed  in  order,  so  as 
not  to  fear  falsities  and  evils,  but  to  repel  them  if  they 
assault.  That  such  truths  are  meant  by  an  army  in  the  in- 
ternal sense,  may  be  seen  above  (n.  3448,  7236, 7988, 8019). 

9  But  with  those  who  are  in  a  state  of  infancy  and  childhood, 
thus  who  are  under  twenty  years,  truths  and  goods  are  not 
so  put  in  order  as  to  enable  them  to  go  forth  to  the  army 
and  into  war,  since,  as  was  said  above,  they  do  not  as  yet 
discern  and  form  any  conclusions  from  themselves,  conse- 
quently they  cannot  as  yet  disperse  anything  of  falsity  or 
evil  by  the  rational ;  and  they  who  are  not  able  to  do  this 
are  not  let  into  combat.  For  this  reason  man  is  not  ad- 
mitted into  temptations  which  are  spiritual  combats  against 
falsities  and  evils  until  he  is  in  a  state  of  intelligence,  that 
is,  until  he  comes  to  his  own  judgment  (n.  3928,  4248, 4249, 

108963).    The  like  is  signified  by  the  age  of  twenty  years  and 


No.  1022;.]       CHAPTER  XXX.  VER.    II  -l6.  295 

upward  in  other  passages  in  Moses  :  Jehovah  said  to  Moses 
and  Eleazar,  Take  ye  the  sum  of  all  the  assembly  of  the  sons 
of  Israel,  from  a  son  of  twenty  years  and  upward,  every  one 
that  goeth  forth  to  war  in  Israel  (Num.  xxvi.  2,  3).  By 
going  forth  to  war  in  the  spiritual  sense  is  signified  to  go 
forth  into  combat  against  falsities  and  evils  which  are  from 
hell.  He  who  does  not  know  that  a  son  of  twenty  years  H 
and  upward  signifies  a  state  of  intelligence,  or  those  who 
are  in  that  state,  cannot  know  why  it  is  said  when  they 
murmured  against  Jehovah,  that  they  should  die  in  the  wil- 
derness from  twenty  years  and  upward,  all  who  came  up 
out  of  Egypt  (Num.  xiv.  29  ;  xxxii.  10,  11)  ;  for  they  who 
are  in  that  state  of  intelligence  that  they  can  discern,  con- 
clude, and  judge  from  themselves,  are  blamable  for  their 
evil,  but  not  they  who  are  not  yet  in  that  state.  From  this 
also  it  is  plain  that  by  twenty  years,  when  spoken  of  age,  is 
signified  the  state  of  understanding,  or  of  judgment.  But 
the  number  twenty  has  a  different  signification  when  with 
a  different  subject  (see  above,  n.  10222). 

10226.  Shall  give  an  uplifting  unto  Jehovah.  That  this 
signifies  ascribing  to  the  Lord  alone,  is  evident  from  the 
signification  of  an  uplifting  to  Jehovah,  as  what  is  of  the 
Lord  alone  (see  n.  10093).  That  this  means  all  the  truths 
and  goods  of  faith  and  love,  with  their  ordering  and  dis- 
posal, is  plain  from  what  precedes. 

10227.  The  rich  man  shall  not  give  more,  and  the  poor 
shall  not  give  less,  than  the  half  of  a  shekel  to  give  \_an  up- 
lifting\  unto  Jehovah.  That  this  signifies  that  all,  of  what- 
ever ability,  ought  to  ascribe  all  things  of  truth  from  good 
to  the  Lord,  is  evident  from  the  signification  of  one  who  is 
rich,  as  one  who  abounds  in  truths  and  goods  and  their 
knowledge  —  of  which  in  what  follows;  from  the  significa- 
tion of  one  who  is  poor,  as  one  who  does  not  abound  in 
them — of  which  also  below  ;  and  from  the  signification  of 
not  giving  more  and  not  giving  less,  as  all  alike  ;  from  the 
signification  of  half  a  shekel,  as  all  things  of  truth  from 


296 


EXODUS. 


[No.  10227. 


good  (see  n.  1022 1)  ;  and  from  the  signification  of  giving 
to  Jehovaii,  as  ascribing  to  the  Lord  ;  for  by  Jehovah  in 
the  Word  is  meant  the  Lord  —  see  what  is  cited  above 
(n.  9373).  From  this  it  is  plain  that  by  the  rich  man 
not  giving  more  and  the  poor  not  giving  less,  than  half  a 
shekel  to  give  to  Jehovah,  is  signified  that  all,  of  whatever 
ability,  ought  alike  to  ascribe  to  the  Lord  all  things  of 

2  truth  from  good.  This  is  as  follows  :  all  have  the  faculty 
of  understanding  and  being  wise,  but  one  being  wiser  than 
another  is  because  they  do  not  in  like  manner  ascribe  to 
the  Lord  all  things  of  intelligence  and  wisdom,  which  are 
all  things  of  truth  and  good.  They  who  ascribe  all  to  the 
Lord  are  wiser  than  others,  since  all  things  of  truth  and 
good,  which  constitute  wisdom,  flow  in  from  heaven,  that  is, 
from  the  Lord  there.  Ascribing  all  to  the  Lord  opens  the 
interiors  of  man  toward  heaven,  for  thus  it  is  acknowledged 
that  nothing  of  truth  and  good  is  from  himself,  and  in  pro- 
portion as  this  is  acknowledged,  the  love  of  self  falls  away, 
and  with  the  love  of  self  the  thick  darkness  from  falsities 
and  evils.  In  the  same  proportion  also  man  comes  into 
innocence,  and  into  love  and  faith  to  the  Lord,  from  which 
comes  conjunction  with  the  Divine,  influx  thence,  and 
enlightenment.  From  this  is  plain  whence  it  is  that  one 
is  more  wise  and  another  less,  and  also  why  the  rich  should 
not  give  more  and  the  poor  less  —  namely,  that  all  alike 
have  the  faculty  of  growing  wise ;  all  have  not  indeed  an 
equal  faculty  of  growing  wise,  but  they  alike  have  the  faculty, 

3  since  both  one  and  the  other  can  grow  wise.  By  the  faculty 
of  growing  wise  is  not  meant  the  faculty  of  reasoning  con- 
cerning truths  and  goods  from  acquired  knowledge,  nor 
the  faculty  of  confirming  whatever  one  pleases,  but  of  dis- 
cerning what  is  true  and  good,  of  choosing  what  is  suit- 
able, and  of  applying  it  to  uses  of  life  ;  they  who  ascribe 
all  to  the  Lord  thus  discern,  choose,  and  apply  ;  while  they 
who  do  not  ascribe  to  the  Lord,  but  to  themselves,  know 
only  how  to  reason  concerning  truths  and  goods,  nor  do 


No.  I0227.]      CHAPTER  XXX.  VER.   II -l6.  297 

they  see  anything  but  what  is  from  others,  and  not  from 
reason,  but  from  activity  of  memory.  As  they  cannot  look 
within  into  truths  themselves,  they  stand  without,  and  con- 
firm whatever  they  receive,  whether  it  be  true  or  false. 
They  who  have  the  ability  from  knowledge  to  do  this  learn- 
edly are  believed  by  the  world  to  be  wiser  than  others ; 
but  the  more  they  attribute  all  things  to  themselves,  thus 
the  more  they  love  what  they  think  from  themselves,  the 
more  insane  they  are ;  for  they  confirm  falsities  rather 
than  truths,  and  evils  rather  than  good,  and  this  because 
they  have  light  from  no  other  source  than  the  fallacies  and 
appearances  of  the  world,  and  hence  from  their  own  light, 
which  is  called  natural  lumen,  separated  from  the  light  of 
heaven ;  which  lumen  when  separated  as  to  the  truths  and 
goods  of  heaven,  is  thick  darkness.  That  riches  and  wealth  4 
mean  what  is  of  intelligence  and  wisdom,  consequently 
also  knowledges  of  truth  and  good,  which  are  indeed  called 
spiritual  wealth  and  riches,  is  evident  from  the  passages  in 
the  Word  where  they  are  named  —  as  in  Isaiah:  I  will  ■ 
visit  upon  the  fruit  of  the  elation  of  heart  of  the  king  of 
Assyria  .  .  .  for  he  hath  said,  By  the  strength  of  my  haiid 
I  have  done  it  and  by  my  wisdom  ;  for  I  am  intelligent; 
whence  I  will  remove  the  bounds  of  the  peoples  and  will 
plunder  their  treasures  .  .  .  my  hand  shall  find  as  a  nest 
the  wealth  of  the  peoples  (x.  12-14).  The  subject  here  in 
the  internal  sense  is  those  who  trust  to  their  own  intelli- 
gence and  do  not  believe  that  true  wisdom  comes  from 
heaven,  but  from  themselves.  The  king  of  Assyria  is 
reasoning  here  from  self-intelligence  (n.  1186)  ;  hence  to 
plunder  the  treasures  and  wealth  of  the  people,  is  to  de- 
stroy what  form  the  truths  of  intelligence  and  wisdom. 
Again  :  The  prophecy  concerning  the  beasts  of  the  south.  5 
.  .  .  They  carry  their  riches  upon  the  shoulder  of  asses, 
and  their  treasures  upon  the  hump  of  camels,  to  Egypt 
(xxx.  6,  7).  The  beasts  of  the  south  are  those  who  are 
within  the  church,  thus  in  the  light  of  truth  from  the  Word, 


298 


EXODUS. 


[No.  10227. 


but  still  do  not  read  the  Word  except  merely  for  the  sake 
of  knowledge,  and  not  for  the  sake  of  use  of  life ;  for  the 
south  is  where  the  light  of  truth  is,  thus  where  the  Word 
is  (n.  3195,  3708,  5672,  9642)  ;  an  ass  is  knowledge  of 
memory,  and  likewise  is  a  camel,  and  also  Egypt  —  that  an 
ass  has  this  signification  see  above  (n.  5492,  5741,  7024)  ; 
also  a  camel  (n.  3048,  3071,  3143,  3145,  4516);  and 
Egypt  (citations  n.  9391).  That  these  prophecies  are  to 
be  understood  in  a  spiritual  sense  may  be  evident  from 
this,  that  without  that  sense  no  one  knows  what  is  meant 
by  the  beasts  of  the  south  or  by  carrying  wealth  on  the 
shoulder  of  asses  and  treasures  on  the  back  of  camels,  and 

6  this  to  Egypt.  Again  in  the  same  prophet :  /  will  give 
thee  the  treasures  of  darkness,  aiid  hidden  riches  of  secret 
places,  that  thou  mayest  know  that  I  am  Jehovah  (xlv.  3) 
—  where  the  treasures  of  darkness  and  hidden  riches  of 
secret  places  are  such  things  as  are  of  heavenly  intelli- 
gence and  wisdom,  which  are  hidden  from  the  natural 

7  man.  And  in  Jeremiah  :  The  sin  of  Judah  is  written  with 
a  pen  of  iron.  .  .  .  O  My  mountain  in  a  field,  I  will  give 
thy  substance  and  all  thy  treasures  for  a  spoil  (xvii.  i,  3)  ; 
Judah  is  called  a  mountain  in  a  field,  because  with  Judah 
was  the  representative  of  a  celestial  church  ;  for  a  moun- 
tain is  the  love  of  the  celestial  church  (n.  6435)  ;  and  a 
field  is  the  church  (n.  2971,  3766,  7502,  9139,  9295)  ; 
the  substance  and  the  treasures  which  were  to  be  given 
for  a  spoil  are  all  the  truths  and  goods  of  the  church, 

8  which  were  to  be  dispersed.  Again  :  Because  of  thy  confi- 
dence in  thy  works  and  in  thy  treasures,  thou  shall  be  taken 
(xlviii.  7).    Here  also  treasures  stand  for  the  doctrines 

9  and  knowledges  of  the  church.  Again  :  A  sword  is  upon 
her  horses,  and  upon  her  chariots,  and  upon  all  the  mixed 
multitude  that  is  in  the  midst  of  her  .  .  .  a  stvord  is  upon 
her  treasures  and  they  shall  be  robbed.  A  drouoht  is  upon 
her  waters,  and  they  shall  be  dried  up  (1.  37,  38).  These 
words  are  against  the  Chaldeans,  by  whom  are  meant  those 


No.  I0227.]      CHAPTER  XXX.  VER.    1  I  -  l6.  299 

who  are  in  external  worship  without  internal,  thus  who 
with  the  mouth  profess  the  truths  of  the  Word,  but  in 
heart  deny  them.  The  sword  is  falsity  combating  against 
truths  (n.  2799,  4499,  6353,  7102,  8294);  horses  are  the 
intellectual  (n.  2760-2762,  3217,  5321),  chariots  are  what 
is  of  doctrine  (n.  5321,  8215)  ;  the  treasures  which  were 
to  be  robbed  are  the  truths  and  goods  of  the  church 
which  would  be  perverted  and  perish  by  application  to  the 
evils  of  the  loves  of  self  and  of  the  world ;  drought  upon 
her  waters  is  deprivation  and  consumption  of  the  truths  of 
faith  —  that  water  is  the  truth  of  faith  see  above  (n.  2702, 
3058,  3424,  4976,  8568,  9323).  Who  cannot  see  that  the  ic 
literal  sense  is  not  the  genuine  sense  of  these  words?  for 
what  of  hohness  or  of  the  church  or  of  heaven,  or  what 
sense,  is  there  in  these  expressions,  that  a  sword  should  be 
against  the  horses,  the  chariots,  the  crowd,  and  treasures, 
and  that  drought  should  be  upon  the  waters  that  they 
should  be  dried  up  ?  Therefore  from  these  and  all  other 
passages  of  the  Word  it  may  be  manifestly  seen  that  a 
spiritual  sense  which  differs  from  the  natural,  is  in  every 
expression,  and  that  the  Word  without  that  sense  cannot 
be  called  holy,  and  in  very  many  passages  cannot  even  be 
comprehended.  Again  :  O  Babel;  who  dwellest  upon  many  u 
waters,  great  in  treasures  (li.  13).  Babel  is  those  who 
possess  the  Word  and  hence  all  the  goods  and  truths  of 
the  church,  but  who  apply  them  to  the  love  of  self,  and 
thus  profane  them  (n.  1326)  ;  which  was  also  represented 
by  the  king  of  Babel  taking  all  the  vessels  of  the  temple, 
which  were  of  gold  and  silver,  and  drinking  out  of  them, 
and  then  praising  the  gods  of  gold  and  of  silver  (Dan. 
V.  2,  and  following  verses).  Hence  Babel  is  said  to  dwell 
upon  many  waters,  and  to  be  great  in  treasures ;  waters 
are  truths,  and  in  the  opposite  sense  falsities  (n.  2702, 
3058,  4976,  8568,  9322).  This  is  further  described  in  the 
Apocalypse,  where  the  riches  of  Babylon,  which  are  there 
called  merchandise,  are  enumerated  (chapter  xviii.).  Andii' 


300 


EXODUS. 


[No.  10227. 


in  Ezekiel :  /  will  bring  against  Tyre  Nebuchadnezzar. 
.  .  .  With  the  hoofs  of  his  horses  shall  he  trample  all  thy 
streets.  .  .  .  They  shall  make  a  spoil  of  thy  riches  and  make 
.  a  prey  of  thy  merchandise  (xxvi.  7,  11,  12).  By  Tyre  is  un- 
derstood the  church  as  to  knowledges  of  good  and  truth 
(n.  1201)  ;  by  Nebuchadnezzar  king  of  Babel  is  meant 
profanation  which  destroys  (n.  1327),  which  comes  about 
when  the  truths  and  goods  of  the  church  serve  for  means 
to  favor  the  evils  of  the  loves  of  self  and  of  the  world,  by 
wrong  application ;  for  in  such  case  the  evils  of  those 
loves  are  inwardly  in  the  heart,  and  the  holy  things  of 
the  church  are  in  the  mouth ;  the  hoofs  of  the  horses  are 
the  outermost  naturals  which  are  mere  sensual  knowledges 
(n.  7729),  and  streets  are  the  truths  of  faith  (n.  2336)  ; 
riches  and  merchandise  are  knowledges  of  good  and  truth. 

13  Since  by  Tyre  are  signified  the  knowledges  of  good  and 
truth  (n.  1 201),  therefore  where  Tyre  is  spoken  of  in  the 
Word,  various  kinds  of  merchandise  and  riches  are  also 
spoken  of — as  in  the  same  prophet:  Tarshish  was  thy 
merchant,  by  reason  of  the  multitude  of  all  kinds  of  riches 
in  silver,  iron,  tin,  and  lead.  .  .  .  Damascus  was  thy 
trader  for  the  multitude  of  all  thy  wealth.  .  .  .  By  the 
multitude  of  thy  riches  and  thy  merchandise  thou  didst 
enrich  all  the  kings  of  the  earth  (xxvii.  12,  18,  33).  Again  : 
Jn  thy  wisdom  and  in  thine  understanding  thou  hast  gotten 
to  thyself  riches,  gold  and  silver  into  thy  treasures  :  by  the 
multitude  of  thy  wisdom  thou  hast  multiplied  to  thyself 
riches  (xxviii.  4,  5)  —  speaking  also  of  Tyre;  by  which  it 
is  very  manifest  that  by  wealth  and  riches  in  the  Word 
are  meant  spiritual  wealth  and  riches,  which  are  knowl- 
edges of  good  and  truth,  thus  which  are  the  means  of 

14  wisdom.  So  in  Zechariah  :  Tyre  hath  heaped  up  silver 
as  dust,  and  gold  as  the  mire  of  the  streets.  Behold  the 
Lord  will  impoverish  her.  He  will  shake  off  her  wealth 
into  the  sea  (ix.  3,  4).  And  in  David  :  The  daughter 
of  Tyre  shall  bring  thee  an  offering,  O  daughter  of  the 


No.  10227.]      CHAPTER  XXX,  VER.  II~l6. 


king ;  the  rich  of  the  people  shall  intreat  thy  faces  (Ps.  xlv. 
12).  In  this  passage  the  church  is  described  as  to  affec- 
tion for  truth,  and  is  called  the  daughter  of  a  king,  for  a 
daughter  is  the  church  as  to  affection  (n.  2362,  3963,  6729, 
9055)  \  s  king  is  truth  (n.  1672,  2015,  2069,  3670, 
4575,  4581,  4966,  6148)  ;  therefore  it  is  said  that  the 
daughter  of  Tyre  shall  bring  an  offering  and  the  rich  of 
the  people  shall  intreat  thy  faces,  the  rich  of  the  people 
being  those  who  abound  in  truths  and  goods.  And  in  \r, 
Hosea :  Ephraim  said,  Surely  I  am  become  rich,  I  have 
found  forme  wealth  (xii.  8) — where  by  becoming  rich  and 
finding  wealth  is  not  meant  that  he  was  enriched  with 
worldly  riches  and  wealth,  but  with  heavenly  ;  for  by  Ephra- 
im is  understood  the  intellectual  of  the  church,  which  is 
enlightened  when  the  Word  is  read  (n.  5354,  6222,  6238, 
6267).  And  in  the  Apocalypse  :  And  unto  the  angel  of  ihe\6 
church  of  the  Laodiceans  write  .  .  .  Because  thou  say  est,  I 
am  rich,  and  increased  in  goods,  and  have  need  of  nothing; 
and  knowest  not  that  thou  art  wretched,  and  miserable,  and 
poor,  and  blind,  and  naked;  J  counsel  thee  to  buy  of  Me 
gold  tried  in  the  fire,  that  thou  mayest  be  rich  ;  and  white 
garments,  that  thou  tnayest  be  clothed  (iii.  14,  17,  18).  The 
subject  there  is  the  church,  which  makes  the  all  of  the 
church  consist  in  mere  knowledges,  and  hence  exalts  itself 
above  others,  when  yet  knowledges  are  nothing  but  means 
to  amend  and  perfect  the  life ;  wherefore  he  who  pos- 
sesses them  without  a  life  according  to  them,  is  wretched, 
miserable,  needy,  blind,  and  naked ;  to  buy  gold  tried  in 
the  fire  is  to  procure  from  the  Lord  genuine  good,  and 
white  garments  is  to  procure  from  the  Lord  genuine  truths 
from  that  good.  That  gold  is  the  good  of  love,  see  what 
is  cited  above  (n.  9874)  ;  and  garments  truths  of  faith  (see 
n-  4545.  5248,  5319.  5954,  9212,  9216,  9814,  9952).  And  17 
in  Jeremiah  :  /  Jehovah  .  .  .  give  to  every  one  after  his 
ways,  according  to  the  fruit  of  his  doings.  As  the  partridge 
sitteth  on  eggs  which  she  hath  not  laid,  so  he  getteth  riches. 


302 


EXODUS. 


[No.  10227, 


and  noi  with  right;  in  the  midst  of  his  days  he  shall  leave 
them;  and  at  his  end  he  shall  become  a  fool  (xvii.  10,  11). 
The  subject  here  is  those  who  procure  knowledges  without 
an  end  of  other  use  than  that  they  may  grow  rich,  that  is, 
that  they  may  possess  knowledge,  when  yet  it  is  the  life 
which  they  ought  to  serve.  This  is  meant  by  sitting  as 
the  partridge  and  yet  not  bringing  forth,  and  by  getting 

18  riches,  but  not  with  right.  And  in  Luke :  Whosoever  he 
be  of  you  that  forsaketh  not  all  that  he  hath,  he  cannot  be 
My  disciple  (xiv.  33).  He  who  does  not  know  that  pos- 
sessions in  the  internal  sense  are  spiritual  riches  and  wealth, 
which  are  knowledges  from  the  Word,  cannot  at  all  con- 
ceive otherwise  than  that  he  must  deprive  himself  of  all 
wealth  in  order  that  he  may  be  saved ;  when  yet  this  is 
not  the  sense  of  those  words ;  for  by  possessions  are  there 
meant  all  things  which  are  from  man's  own  intelligence, 
since  no  one  can  be  wise  from  himself  but  from  the  Lord ; 
wherefore  to  forsake  all  possessions  is  to  attribute  nothing 
of  intelligence  and  wisdom  to  himself;  and  he  who  does 
not  do  this  cannot  be  instructed  by  the  Lord,  that  is,  be 

19  His  disciple.  As  by  possessions,  riches,  wealth,  silver,  and 
gold,  are  signified  those  things  which  are  of  intelligence 
and  wisdom,  therefore  also  the  kingdom  of  heaven  is  com- 
pared by  the  Lord  to  treasure  hid  in  a  field  (Matt.  xiii. 
44)  ;  and  it  is  said  that  they  should  make  to  themselves 
treasure  in  the  heavens  that  faileth  not ;  since  where  the 
treasure  is  there  is  the  heart  (Matt.  vi.  19-21  :  Luke  xii. 

20  33,  34).  They  who  do  not  know  that  by  the  rich  are 
meant  those  who  possess  knowledges  of  truth  and  good, 
thus  who  have  the  Word,  and  that  by  the  poor  are  meant 
those  who  do  not  possess  those  knowledges,  but  who  still 
desire  them,  cannot  know  otherwise  than  that  by  the  rich 
man  who  was  clothed  in  purple  and  fine  linen,  and  by  the 
poor  man  who  was  laid  at  his  gate  (Luke  xvi.),  are  meant 
a  rich  and  a  poor  man  according  to  the  common  meaning, 
when  yet  by  the  rich  man  is  there  meant  the  Jewish  nation 


No.  10227.]       CHAPTER  XXX.  VER.    I  I  -  16.  3O3 

which  had  the  Word ;  by  the  purple  with  which  he  was 
clothed,  genuine  good  (n.  9467)  ;  and  by  the  fine  linen, 
genuine  truth  (n.  5319,  9469,  9596,  9744)  j  and  by  the 
poor  laid  at  the  gate  are  meant  those  who  are  out  of  the 
church  and  have  not  the  Word  and  yet  desire  the  truths 
and  goods  of  heaven  and  of  the  church.  From  this  also  is  21 
plain  that  by  the  rich  are  meant  those  who  have  the  Word, 
consequently  Divine  truths  —  as  also  in  the  prophetic  utter- 
ance of  Mary  in  Luke  :  God  hath  filled  (he  hungry  with 
good  things,  and  the  rich  He  hath  sent  empty  away  (i.  53). 
The  hungry  in  this  passage  are  those  who  are  in  other 
places  called  the  poor,  thus  who  have  not  bread  and  water, 
and  consequently  who  are  in  hunger  and  in  thirst,  that  is, 
who  do  not  know  good  and  truth  and  still  desire  them. 
By  bread  and  water  in  the  Word  are  signified  good  and 
truth  (n.  9323)  ;  and  by  hungering  and  thirsting,  thus  by 
hunger  and  thirst,  is  signified  desire  for  good  and  truth. 
Such  are  also  meant  by  the  poor  in  other  places,  as  in  22 
Luke  :  Blessed  are  ye  poor ;  for  yours  is  the  kingdom  of 
heaven.  Blessed  are  ye  that  hunger  now,  for  ye  shall  be 
filled  (vi.  20,  21).  Again:  The  master  of  the  house  .  .  . 
said  to  the  servant.  Go  out  into  the  streets  and  houses  of 
the  city,  and  bring  in  the  poor,  and  maimed,  and  blind,  and 
lame  (xiv.  21).  Again  :  To  the  poor  the  gospel  is  preached 
(vii.  22).  In  Matthew:  The  poor  hear  the  gospel  (xi.  5). 
And  in  Isaiah  :  Then  the  first-born  of  the  poor  shall  feed, 
and  the  needy  shall  lie  down  in  safety  (xiv.  30) .  Again  : 
The  poor  among  men  shall  exult  in  the  Holy  One  of  Israel 
(xxix.  19).  And  in  Zephaniah  :  I  will  leave  in  the  midst 
of  thee  a  people  needy  and  poor,  and  they  shall  trust  in  the 
name  of  Jehovah  .  .  .  they  shall  feed  and  lie  down,  and 
none  shall  make  them  afraid  (iii.  12,  13).  And  in  Isaiah  :  23 
The  afiHicted  and  needy  seek  waters,  and  there  are  none ; 
their  tongue  faileth  for  thirst.  I  Jehovah  will  hear  them. 
.  .  .  I  will  open  rivers  upon  the  hillsides  and  fountains  in 
the  midst  of  the  valleys  (xli.  17,  18).    The  afflicted  and 


304 


EXODUS. 


[No.  10227. 


needy  seeking  waters  are  those  who  desire  knowledges  of 
good  and  truth ;  water  is  truth  ;  the  desire  is  described  by 
their  tongue  failing  with  thirst ;  and  the  abundance  which 
they  should  have,  by  rivers  being  opened  upon  the  hillsides, 
and  fountains  in  the  midst  of  the  valleys.  From  this  it  is 
further  manifest  that  heavenly  things  which  are  truths  of 
faith  and  goods  of  love  are  meant  by  earthly  things,  which 
are  waters,  rivers  on  hills,  fountains  in  valleys,  and  that 
the  latter  is  the  literal  sense  of  the  Word,  but  the  former 
the  spiritual,  and  that  the  Word  by  this  sense  is  Divine, 
24  and  without  it  is  not  Divine.  The  signification  of  wealth 
and  of  riches  as  what  is  of  intelligence  and  wisdom,  is  also 
from  correspondence  ;  for  in  heaven  with  angels  all  things 
appear  gleaming  as  with  gold,  silver,  and  precious  stones, 
and  this  because  they  are  in  the  intelligence  of  truth  and 
in  the  wisdom  of  good ;  for  the  interiors  of  angels  are 
presented  thus  to  view  from  correspondence.  With  the 
spirits  who  are  below  the  heavens  there  are  also  riches 
apparent  according  to  the  state  of  reception  of  truth  and 
good  from  the  Lord. 

10228.  To  make  expiation  for  your  souls.  That  this 
signifies  that  evils  may  be  removed,  is  evident  from  the 
signification  of  expiating  for  their  souls,  as  being  purified 
or  liberated  from  evils  by  the  truth  of  faith  (see  above 
n.  102 18)  ;  and  purification  or  liberation  from  evils  is  noth- 
ing else  than  their  removal,  therefore  this  also  is  signified  by 
the  same  words.  That  man  is  not  liberated  from  evils  and 
thereby  purified,  but  that  he  is  withheld  from  them,  when 
he  is  held  in  good  by  the  Lord,  and  that  evils  are  thus 
removed,  see  what  is  cited  above  (n.  10057). 

10229.  ^"'^  ^^^^^  shalt  take  the  silver  of  expiations  from 
with  the  sons  of  Israel.  That  this  signifies  truths  purifying 
from  good  which  are  of  the  church,  is  evident  from  the  sig- 
nification of  silver,  as  truth  from  good  (see  n.  155 1,  2954, 
5658,  61 12,  6914,  6917,  8932)  ;  from  the  signification  of 
expiations,  as  purification  from  evils  (n.  102 18),  whence 


No.  IO230.]      CHAPTER  XXX.  VER.   I  I  -  l6. 


the  silver  of  expiations  is  purifying  truth  ;  and  from  the  rep- 
sentation  of  the  sons  of  Israel,  as  the  church  —  see  what  is 
cited  above  (n.  9340).  It  is  called  purifying  truth  because 
all  purification  from  evils  is  effected  by  truths  (n.  2799, 
5954,  7044,  7918,  9089).  This  is  as  follows  :  man  of  him- 
self thinks  nothing  but  evil,  for  of  himself  he  does  not  think 
about  God,  nor  about  what  is  good  and  just  toward  his 
neighbor,  except  for  the  sake  of  self;  yea,  neither  about 
heaven  and  eternal  life,  but  about  the  world  and  life  in  the 
world.  So  long  as  man  is  in  such  a  state,  he  thinks  from 
those  things  which  are  beneath  him,  and  not  from  those 
which  are  above  him,  thus  from  hell  and  not  from  heaven. 
In  order  therefore  that  man  may  think  what  is  good,  he  must 
think  from  heaven,  consequently,  his  mind  must  be  elevated 
thither.  This  is  effected  solely  by  truths,  such  as  are  in  the 
church  from  the  Word;  for  those  truths  teach  what  God  is 
and  what  the  neighbor,  that  there  is  a  heaven,  that  there  is 
eternal  life,  and  particularly  what  evil  is,  and  what  good. 
When  these  truths  enter,  then  the  interiors  are  elevated 
above  self  and  are  thus  withdrawn  from  those  things  which 
are  beneath  self,  thus  from  evils ;  hence  it  may  be  evident 
that  all  purification  or  removal  from  evils  is  effected  by 
truths,  which  are  hence  called  purifying  truths. 

10230.  And  thou  shalt  give  it  for  the  work  of  the  tent  of 
meeting.  That  this  signifies  conjunction  with  heaven  by 
acknowledgment  that  all  truths  and  goods  are  from  the 
Lord,  is  evident  from  the  signification  of  the  work  of  the 
tent  of  meeting,  as  what  operates  and  makes  heaven ;  for 
work  operates  and  makes,  and  the  tent  of  meeting  is  heaven 
where  the  Lord  is.  That  the  tent  of  meeting  is  heaven 
where  the  Lord  is,  see  above  (n.  9457,  9481,  9485,  9784, 
9963)  ;  thus  also  what  conjoins  man  with  heaven,  for  what 
operates  and  makes  heaven  with  man  also  conjoins  him 
with  heaven.  Conjunction  with  heaven  is  signified  by  ac- 
knowledgment that  all  goods  and  truths  are  from  the  Lord, 
for  the  reason  that  what  was  given  for  the  work  of  the  tent 


3o6 


EXODUS. 


[No.  10230. 


of  meeting  was  the  half  of  a  shekel,  which  was  called  the 
silver  of  expiations  on  account  of  the  numbering  of  the 
people,  and  by  giving  the  half  of  a  shekel  is  signified 
ascribing  all  things  which  are  of  faith  and  of  love  to  the 
Lord  (n.  10220,  10221)  ;  and  by  numbering  is  signified 
the  ordering  and  disposal  of  all  things  by  the  Lord  (see 
n.  10218). 

1023 1.  And  it  shall  be  to  the  sons  of  Israel  for  a  memo- 
rial before  Jehovah.  That  this  signifies  thereby  the  con- 
servation of  the  church  and  of  all  things  of  the  church  by 
the  Lord,  is  evident  from  the  representation  of  the  sons  of 
Israel,  as  the  church  —  see  what  is  cited  above  (n.  9340)  ; 
and  from  the  signification  of  a  memorial  or  remembering, 
when  by  Jehovah,  as  conservation  (n.  9849)  ;  and  from 
the  signification  of  before  Jehovah,  as  by  the  Lord  (see 
n.  10146). 

10232.  To  make  expiation  for  your  souls.  That  this 
signifies  since  thus  evils  are  removed,  is  evident  from  the 
signification  of  expiating  for  their  souls,  as  removing  evils 
by  truths  (see  above,  n.  10228)  ;  by  making  expiation  for 
your  souls  is  here  signified,  since  evils  have  been  removed, 
and  not  that  they  would  be  removed,  because  these  things 
so  follow  from  those  which  precede ;  for  the  internal  sense 
does  not  regard  the  sense  of  the  words  according  to  the 
connection  in  the  letter,  but  according  to  the  connection 
in  its  own  sense,  which  is  that  the  conservation  of  the 
church  and  of  all  things  of  the  church  is  from  the  Lord, 
since  evils  are  removed.  That  the  church  is  then  con- 
served with  man  is  because  evils  do  not  hinder ;  for  the 
Lord  flows  in  constantly  and  continually  with  His  mercy, 
and  provides  that  the  truths  and  goods  which  are  of  the 
church  are  not  only  conserved  with  man,  but  are  also 
multiplied  and  grow  ;  but  so  long  as  evils  reign,  the  truths 
and  goods  of  the  church  flowing  in  from  the  Lord  are 
either  rejected  by  man.  or  are  stifled  or  perverted  ;  whereas 
evils  being  removed,  they  are  accepted  and  acknowledged. 


No.  I0233  ]      CHAPTER   XXX.  VER.    17-21.  307 

10233.  Verses  17-21.  And  Jehovah  spake  unto  Moses, 
saying,  And  thou  shalt  make  a  laver  of  brass,  and  its  base 
of  brass,  for  washing :  and  thou  shalt  put  it  between  the 
tent  of  meeting  and  the  altar,  and  thou  shalt  put  water 
therein.  And  Aaron  and  his  sons  shall  wash  from  it  their 
hands  and  their  feet.  When  they  go  into  the  tent  of  meet- 
ing, they  shall  wash  with  7vaters  that  they  die  not ;  or  when 
they  come  near  to  the  altar  to  minister,  to  offer  an  offering 
made  by  fire  unto  Jehovah.  And  they  shall  wash  their  hands 
and  their  feet  that  they  die  not :  and  it  shall  be  a  statute 
for  ever  to  them,  to  him  and  to  his  seed,  throughout  their 
generations.  "  And  Jehovah  spake  unto  Moses,  saying " 
signifies  perception  from  enlightenment  through  the  Word 
by  the  Lord ;  "And  thou  shalt  make  a  laver  of  brass  "  sig- 
nifies the  good  of  the  natural  man,  in  which  is  purification  ; 
"and  its  base  of  brass "  signifies  the  good  of  the  lowest  of 
the  natural  which  is  of  the  sensual ;  "  for  washing"  signifies 
purification  from  evils  and  falsities  ;  "and  thou  shalt  put  it 
between  the  tent  of  meeting  and  the  altar"  signifies  that 
there  may  be  conjunction  of  truth  and  good  ;  "  and  thou 
shalt  put  water  therein "  signifies  the  truths  of  faith,  by 
which  is  purification  in  the  natural.  "  And  Aaron  and  his 
sons  shall  wash  from  it"  signifies  a  representative  of  the 
purification  and  regeneration  of  man  by  the  Lord  ;  "  their 
hands  and  their  feet"  signifies  the  interiors  and  exteriors 
of  man.  "When  they  go  into  the  tent  of  meeting"  signi- 
fies worship  from  the  good  of  faith ;  "they  shall  wash  with 
waters"  signifies  purification  by  the  truths  of  faith;  "that 
they  die  not"  signifies  lest  the  representative  perish;  "or 
when  they  come  near  to  the  altar  to  minister,  to  offer  an 
offering  made  by  fire  unto  Jehovah  "  signifies  worship  from 
the  good  of  love.  "  And  they  shall  wash  their  hands  and 
their  feet "  signifies  purification  of  the  exteriors  and  inte- 
riors of  man  ;  "  that  they  die  not "  signifies  lest  the  repre- 
sentative perish  ;  "and  it  shall  be  a  statute  for  ever  to 
them"  signifies  the  eternal  law  of  order;  "to  him  and  to 


3o8 


EXODUS. 


[No.  10233. 


his  seed,  throughout  their  generations "  signifies  all  who 
receive  what  proceeds  from  the  Lord,  thus  who  are  regen- 
erated by  Him. 

10234.  And  Jehovah  spake  unto  Moses,  saying.  That 
this  signifies  perception  from  enlightenment  through  the 
Word  by  the  Lord,  is  evident  from  the  signification  of 
Jehovah  speaking  to  Moses,  as  enlightenment  through  the 
Word  by  the  Lord  (see  n.  102 15) ;  and  from  the  significa- 
tion of  saying,  as  perception  (n.  2862,  3509,  5743,  8660). 
It  is  to  be  known  that  when  anything  new,  distinct  from 
what  goes  before,  is  to  be  set  forth,  it  is  said  that  Jehovah 
spake  unto  Moses,  as  in  this  chapter  (verses  11,  17,  22, 
34)  ;  and  also  in  other  passages.  The  new  thing  now  set 
forth  is  purification  from  evils  and  falsities. 

10235.  -^^^^  shalt  make  a  laver  of  brass.  That 
this  signifies  the  good  of  the  natural  man,  in  which  is  puri- 
fication, is  evident  from  the  signification  of  a  laver,  wherein 
is  water  for  washing,  as  the  natural  of  man — of  which 
below ;  and  from  the  signification  of  brass,  as  its  good 
(n.  425,  1551).  The  subject  in  what  now  follows  is  wash- 
ing, and  it  is  said  that  Aaron  and  his  sons  should  wash 
their  hands  and  their  feet  when  they  entered  into  the  tent 
of  meeting,  or  came  near  unto  the  altar  to  minister ;  and 
in  other  places  it  is  said  that  they  who  had  become  unclean 
should  wash  themselves  and  their  garments,  and  thus  that 
they  would  be  clean ;  from  which  it  may  be  evident  that 
washing  signified  purification  from  evils  ;  thus  the  washing 
of  the  body  and  garments  represented  the  purification  of 
heart  and  mind.  Every  one  who  thinks  from  any  enlight- 
enment may  see  that  by  washing,  the  evils  of  the  heart  and 
mind  were  not  wiped  away,  but  only  the  filth  of  the  body 
and  garments,  and  that  after  this  was  cleansed  away,  the 
evils  still  remained ;  and  that  evils  can  in  no  wise  be 

2  washed  away  by  water,  but  by  repentance.  From  this 
again  it  is  plain  that  the  things  which  were  instituted  with 
the  Israelitish  nation  were  externals  which  represented 


N.).  10235-]      CHAPTER  XXX,  VER.  I7-2I. 


internals,  and  that  the  internals  were  the  holy  things  them- 
selves of  the  church  with  them,  and  not  the  externals  with- 
out them.  But  that  this  nation  still  placed  all  the  holy  in 
externals  and  nothing  of  it  in  internals,  is  evident  from  the 
Lord's  words  in  Matthew :  IVoe  unto  you  scribes  and 
Pharisees,  hypocrites .'  for  ye  cleanse  the  outside  of  the  cup 
and  of  the  platter,  but  within  they  are  full  of  extortion  and 
excess.  Thou  blind  Pharisee,  cleanse  first  the  inside  of  the 
cup  and  of  the  platter,  that  the  outside  thereof  may  become 
clean  also,  .  .  .  Ye  make  yourselves  like  unto  whitened 
sepulchres,  which  indeed  appear  beautiful  outwardly,  but 
ivithin  are  full  of  dead  me?i's  bones  and  of  all  tincleatiness 
(xxiii.  25-27  ;  also  Mark  vii.  2-8  ;  and  Luke  xi.  39).  The  3 
laver  signifies  the  natural  because  by  washing  therein  is 
signified  purification  from  evils,  and  purification  from  evils 
is  effected  in  the  natural ;  and  moreover  by  vessels  in  gen- 
eral is  signified  what  is  of  the  natural  man  (n.  3068,  3079, 
9394),  because  the  natural  is  the  recipient  of  the  spiritual 
things  of  the  internal  man.  By  the  natural  is  meant  the 
external  of  man,  that  is,  what  is  called  the  external  man. 
It  may  seem  strange  that  by  the  laver  is  signified  the  natu- 
ral of  man  ;  but  it  is  to  be  known  that  the  subject  here  in 
the  internal  sense  is  purification  from  evils,  and  it  is  man 
that  is  purified  ;  hence  it  follows  that  something  of  man  is 
signified  by  that  in  which  the  washing  was  effected,  by 
which  is  signified  purification.  That  this  is  the  natural  is 
because  in  that,  as  already  said,  purification  is  effected. 
Moreover  all  things  which  were  established  for  worship 
with  the  Israelitish  and  Jewish  nation  signified  things  of 
heaven  and  the  church,  consequently  such  as  belong  to 
man ;  for  unless  they  had  signified  something  pertaining  to 
man,  they  would  not  have  represented  anything.  Because  4 
by  the  laver  is  signified  the  natural  of  man,  by  the  waters 
in  the  laver  the  truths  which  are  of  faith,  and  by  washing 
purification  from  evils,  thereby  may  be  known  what  was 
signified  by  the  brazen  sea  near  the  temple,  and  also  what 


EXODUS. 


[No.  10235. 


by  the  twelve  oxen  which  bore  it ;  and  so  what  by  the 
ten  other  lavers  also  placed  near  the  temple,  and  by  the 
lions,  the  oxen,  and  the  cherubs  engraved  on  them,  also  by 
the  chariot  wheels  under  them.  The  signification  of  all 
these  is  plain  when  it  is  known  what  is  signified  by  a  laver, 
by  water,  and  by  washing,  and  when  it  is  known  further 
how  it  is  with  purification  from  evils  with  man,  for  all  and 
each  of  these  were  representative  of  celestial  and  spiritual 

5  things.  The  brazen  sea  made  by  Solomon,  and  set  near 
the  temple,  is  thus  described  :  He  made  the  moUen  sea  of 
ten  cubits  from  brir?i  to  brim,  round  in  compass,  the  height 
five  cubits ;  and  a  line  of  thirty  cubits  cotnpassed  it  round 
about.  And  under  the  brim  of  it  rouTid  about  were  wild 
gourds,  for  ten  cubits,  compassing  the  sea  round  about.  .  .  . 
//  stood  upon  twelve  oxen,  three  looking  toward  the  north, 
and  three  looking  toward  the  west,  and  three  looking  toward 
the  south,  and  three  looking  toward  the  east:  and  the  sea 
was  set  upon  them  above,  and  all  their  hinder  parts  were 
ifuvard.  And  it  ivas  a  hand-breadth  thick;  and  the  brim 
thereof  was  according  to  the  work  of  the  brim  of  a  cup,  like 
the  flower  of  a  lily :  it  held  two  thousand  baths.  .  .  .  And 
the  sea  was  set  on  the  right  side  of  the  house  eastward , 

6  toward  the  south  (i  Kings  vii.  23-26,  39).  This  vessel  or 
laver  is  called  a  sea,  because  by  the  sea  is  signified  outward 
knowledge  in  general,  and  all  outward  knowledge  is  of 
man's  natural ;  that  the  sea  is  such  knowledge  in  general, 
see  above  (n.  28,  2850,  8184)  ;  and  that  this  knowledge  is 
of  man's  natural  (n.  i486,  3019,  3020,  3309,  3310,  5373, 
6004,  6023,  6071,  6077,  9918).  This  laver  was  according 
to  the  work  of  the  brim  of  a  cup  because  by  a  cup,  a  bowl, 
or  drinking  pot,  is  also  signified  knowledge  which  is  of  the 
natural  or  sensual  man  (n.  9557,  9996).  By  the  twelve 
oxen  were  signified  all  the  goods  of  the  natural  and  sen- 
sual man  in  the  complex,  since  they  were  for  a  base,  and 
by  a  base  is  signified  what  is  lowest,  and  what  supports. 
That  twelve  are  all  in  the  complex,  see  above  (n.  3272, 


No.  10236.]     CHAPTER  XXX.  VER.  I7-2I. 


3858,  3913)  ;  and  that  an  ox  is  the  good  of  the  natural 
man  (n.  2781,  9135).  That  they  looked  to  all  the  quarters  7 
of  the  world  was  because  the  good  of  the  natural  man  is  the 
receptacle  of  all  things  that  flow  in  from  the  world,  as  well 
those  which  relate  to  goods  as  those  which  relate  to  truths. 
The  diameter  of  ten  cubits  signified  what  is  full  (n.  3107)  ; 
and  the  circumference  thirty  cubits  signified  a  full  complex 
(n.  9082)  ;  two  thousand  baths  signified  the  conjunction 
of  good  and  truth,  thus  purification  and  regeneration,  for 
regeneration  is  nothing  else  than  the  conjunction  of  good 
and  truth ;  two  thousand  signify  the  same  as  two,  for  mul- 
tiplied numbers  signify  the  like  with  the  simple  ones  from 
which  they  are  compounded  (n.  5291,  5335,  5708,  7973)  ; 
and  two  are  conjunction  (5194,  8423).  The  brazen  sea 
being  set  on  the  right  side  of  the  house  toward  the  east 
over  against  the  south  signified  that  it  looked  to  the  Lord, 
for  the  Lord  is  the  east  (n.  loi,  9668)  ;  the  house  or 
temple  is  heaven  and  the  church  where  the  Lord  is  (see 
n.  3720).  From  this  it  may  now  be  evident  what  was  sig- 
nified by  the  brazen  sea,  consequently  what  by  the  laver, 
namely,  the  natural  of  man,  in  which  is  purification. 

10236.  And  its  base  of  brass.  That  this  signifies  the 
good  of  the  lowest  of  the  natural,  which  is  the  good  of  the 
sensual,  is  evident  from  the  signification  of  the  base  of  the 
laver  wherein  was  water  for  washing,  as  the  lowest  of  the 
natural,  which  is  called  the  sensual ;  and  from  the  significa- 
tion of  brass,  as  good  (see  above,  n.  10235).  That  the 
base  is  the  lowest  of  the  natural,  which  is  called  the  exter- 
nal sensual,  is  because  by  the  laver  which  is  above  is  signi- 
fied the  natural  in  which  is  purification,  hence  by  that  which 
is  beneath  is  signified  what  is  in  the  lowest  place,  that  is,  in  the 
outmost  or  last,  thus  the  external  sensual  of  man.  The  natu- 
ral of  man  is  external,  middle,  and  internal ;  the  external  of 
the  natural  communicates  with  the  world,  and  is  called  the 
external  sensual ;  the  internal  natural  is  what  communicates 
with  the  internal  man,  which  is  in  heaven ;  the  middle  natural 


312 


EXODUS. 


[No.  10236. 


is  that  which  conjoins  the  two  ;  for  where  there  is  an  external 
and  an  internal,  there  must  be  a  conjoining  middle.  That 
man  has  an  external,  middle,  and  internal  natural  may  be 

2  seen  above  (n.  4009,  4570,  5118,  5120,  5649,  9216).  By 
the  sensual,  which  is  the  outmost  or  lowest  of  the  natural, 
is  properly  meant  that  which  is  called  the  flesh  and  which 
perishes  when  man  dies,  thus  what  has  served  man  for  his 
functions  in  the  world,  as  the  sensual  of  sight,  hearing, 
smell,  taste,  and  touch.  That  this  sensual  is  the  lowest  or 
ultimate  plane,  in  which  the  life  of  man  terminates  and  on 
which  as  on  a  basis  it  reposes,  may  be  evident,  for  it  springs 
immediately  from  the  world,  and  through  it  as  the  outmost 
the  world  enters  and  heaven  goes  out.  But  this  sensual  is 
common  to  man  with  the  brutes,  whereas  the  external  sen- 
sual which  man  has  not  so  in  common  with  other  animals, 
and  which  still  is  an  external  sensual,  is  what  man  has  in 
the  memory  from  the  world,  and  is  constituted  of  mere 
worldly,  corporeal,  and  earthly  things  there.  The  man  who 
thinks  and  reasons  from  those  things  alone,  and  not  from 
interiors,  is  called  a  sensual  man.  This  sensual  remains 
with  man  after  death,  but  is  quiescent ;  and  this  external 

3  sensual  is  what  is  properly  signified  by  the  base.  Its  qual- 
ity was  represented  by  the  bases  of  the  ten  lavers,  which 
were  set  near  the  temple,  and  which  are  thus  described  : 
Solomon  made  the  ten  bases  of  brass  ;  four  cubits  the  length 
of  each  base,  and  four  cubits  the  breadth  ;  three  cubits  the 
height.  .  .  .  On  the  borders  that  were  betiveen  the  ledges 
were  lions,  oxen,  and  cherubim  ;  and  upon  the  ledges  in  like 
Planner  above.  .  .  .  Moreover  each  base  had  four  wheels 
and  plates  of  brass  :  and  the  four  corners  had  shoulders  : 
beneath  the  lat>er  were  the  shoulders  molten.  .  .  .  The  work 
of  the  wheels  was  like  the  work  of  a  chariot  wheel :  their 
hands,  and  their  backs,  and  their  felloes,  and  their  spokes 
were  all  molten.  .  .  .  After  this  manner  he  made  the  ten 
bases  ;  all  of  them  had  one  casting,  one  measure,  one  pro- 
portion.   Then  he  made  the  lavers  of  brass  ;  each  laver  con- 


No.  10236.]      CHAPTER  XXX.   VER.    I/- 21. 


tallied  forty  baths  ;  each  laverwas  four  cubits  (i  Kings  vii. 
27-39).  quality  of  the  external  sensual  with  man  is  4 

here  described  by  representatives,  and  especially  the  pro- 
tection of  the  Lord  lest  man  should  enter  into  those  things 
which  are  of  heaven  or  of  the  church  from  his  sensual,  thus 
from  the  world,  since  this  is  contrary  to  Divine  order. 
For  the  world  cannot  enter  into  heaven,  but  heaven  into 
the  world,  which  comes  to  pass  when  the  Lord  through 
heaven  flows  in  with  man,  and  enlightens,  teaches,  and  leads 
him,  by  the  Word.  That  to  enter  from  the  world  into  those 
things  which  are  of  heaven  is  contrary  to  Divine  order  may 
be  evident  from  those  who  enter  from  their  sensual,  thus 
from  the  knowledges  which  are  from  the  world  —  that  they 
believe  nothing  at  all.  Protection  to  prevent  this  is  signi-  5 
fied  by  the  lions,  the  oxen,  and  the  cherubim,  for  by  lions 
is  Signified  protection  lest  truths  enter,  lions  being  truths  in 
their  power  (n.  6367,  6369)  ;  by  oxen  is  signified  protec- 
tion lest  goods  enter,  for  oxen  are  goods  in  their  power  (see 
n.  2781).  That  by  cherubim  is  signified  the  protection  of 
the  Lord  lest  that  be  done,  may  be  seen  above  (n.  308, 
9509)  ;  also  that  the  shoulders  of  which  mention  is  made 
are  power  and  resistance  (n.  1085,  4931-4937,9836).  By 
the  wheels  of  a  chariot  is  signified  the  power  of  growing 
wise  when  all  things  enter  from  heaven,  for  thus  all  things 
proceed  according  to  order,  since  the  wheels  of  a  chariot 
are  ability  for  advancing,  thus  for  learning  (n.  8215,  9872)  ; 
and  chariots  are  what  is  of  the  doctrine  of  heaven  and  the 
church  (n.  5321,  8215).  What  the  sensual  man  is,  may  be  6 
further  briefly  explained.  He  is  called  a  sensual  man  who 
thinks  only  from  such  things  as  are  in  the  memory  from  the 
world,  and  who  cannot  be  elevated  toward  interiors ;  such 
especially  are  they  who  believe  nothing  about  heaven  and 
the  Divine,  because  they  do  not  see  them,  for  they  trust 
only  to  the  senses,  and  what  does  not  appear  before  the 
senses  they  believe  to  be  nothing.  Such  people  approach 
near  to  the  nature  of  brute  animals,  that  also  are  led  solely 


314 


EXODUS. 


[No.  10236. 


by  thee  xternal  senses ;  nevertheless  they  are  cunning  and 
skilful  in  acting  and  reasoning,  but  they  do  not  see  truth 
from  the  light  of  truth.  Such  were  formerly  called  serpents 
of  the  tree  of  knowledge,  and  such  for  the  most  part  is  the 
infernal  company.  But  what  the  sensual  man  is,  and  what 
the  sensual  itself,  may  be  seen  in  the  passages  cited  above 
(n.  9331,  9726,  9730,  9731,  9922,  9996)  ;  and  what  it  is 
to  be  raised  above  sensual  things,  or  to  be  withdrawn  from 
7  them  (n.  9922).  The  good  of  the  sensual,  which  is  signi- 
fied by  the  base  of  brass,  is  what  is  called  pleasure  and  en- 
joyment affecting  the  imaginative  thought,  which  thought  is 
merely  from  what  is  earthly,  corporeal,  and  worldly,  and  it 
is  distinguished  from  other  enjoyments  by  this,  that  it  looks 
to  no  other  uses  than  those  of  self  or  for  the  sake  of  self. 
For  the  sensual  man  is  in  the  love  of  self  and  of  the  world, 
and  his  enjoyments  are  of  those  loves.  And  because  the 
loves  of  the  sensual  man  are  such,  it  is  plain  that  he  is  more 
skilful  than  others  in  reasoning  and  in  laboring  for  gain 
and  honor.  This  is  because  his  body  burns  with  the  fire  of 
that  love,  and  this  fire  kindles  a  light  which  is  called  natu- 
ral lumen ;  and  when  this  is  enkindled  to  brightness,  then 
the  light  of  heaven,  which  is  of  the  interior  man,  is  alto- 
gether obscured  ;  what  is  of  this  latter  light,  because  in  thick 
darkness,  is  said  to  be  nothing.  It  is  otherwise  with  those 
who  act  from  the  fire  of  heaven,  and  think  from  the  light  of 
that  fire.  From  these  things  it  may  be  evident  what  is 
meant  by  the  good  of  the  sensual,  which  is  signified  by  the 
base  of  the  laver. 

10237.  For  washing.  That  this  signifies  purification 
from  evils  and  falsities,  is  evident  from  the  signification  of 
washing,  as  purification  from  evils  and  falsities  (seen.  3147, 
5954).  Since  in  what  now  follows  the  subject  in  the  inter- 
nal sense  is  purification  from  evils  and  falsities  by  the  truths 
of  faith,  it  shall  be  briefly  told  how  this  is  ;  for  by  washing 
is  signified  purification,  by  waters  are  signified  the  truths  of 
faith,  and  by  the  laver  containing  the  water  is  signified  the 


No.  10237.]      CHAPTER  XXX.  VER.    I7-2I.  315 

natural,  since  all  spiritual  purification  is  effected  in  the  nat- 
ural. Man  has  an  external  and  an  internal ;  the  external  is 
called  the  natural  and  also  the  natural  man,  and  the  inter- 
nal is  called  the  spiritual  and  also  the  spiritual  man,  be- 
cause the  internal  of  man  is  in  the  spiritual  world  where 
spirits  and  angels  are,  and  his  external  is  in  the  natural 
world  where  men  are.  Both  the  internal  and  the  external 
man  are  purified,  the  internal  in  heaven,  and  the  external 
while  man  lives  in  the  world,  thus  in  the  natural  which  is  in 
the  world.  The  reason  why  purification  is  performed  in  a 
the  natural  at  that  time,  is,  that  the  truths  of  faith  in  the 
natural  come  to  manifest  perception  ;  for  they  are  there 
among  outward  knowledges  or  things  of  the  memory,  which 
when  they  are  thought  of,  are  manifestly  perceived.  But  it 
is  not  so  with  those  which  are  thought  in  the  internal  man  ; 
these  do  not  come  to  manifest  perception  while  man  is  in 
the  world,  because  the  ideas  in  the  internal  man  are  spir- 
itual. Hence  purification  is  effected  in  the  natural ;  that  it 
is  effected  by  the  truths  of  faith,  may  be  evident  from  this, 
that  they  who  are  purified  must  not  only  know  what  evil 
and  falsity  are,  but  also  acknowledge  them  and  then  hold 
them  in  aversion  and  shun  them.  When  this  is  done,  man 
is  then  first  purified  from  them ;  and  evils  and  falsities 
cannot  be  known,  and  thus  not  acknowledged,  except  in 
the  natural  by  means  of  the  truths  of  faith  ;  for  these  truths 
teach  what  are  evil  and  falsity,  thus  make  them  manifest. 
He  who  believes  that  he  is  purified  from  evils  and  falsities 
before  he  sees  and  acknowledges  them  in  himself,  is  greatly 
deceived  (see  n.  8388,  8390).  It  was  said  that  man  knows  3 
his  evils  and  falsities  by  the  truths  of  faith  in  the  natural, 
that  is,  in  the  external  man,  but  not  in  the  internal ;  the 
reason  is  that  the  ideas  of  thought  in  the  internal  man  are 
spiritual,  and  spiritual  ideas  cannot  be  comprehended  in  the 
natural,  for  they  are  intellectual  ideas  which  are  without 
objects  such  as  are  in  the  material  world  ;  nevertheless  those 
spiritual  ideas  which  are  proper  to  the  internal  man,  flow 


3i6 


EXODUS. 


[No.  10237. 


into  the  natural  ideas  which  are  of  the  external  man  and 
produce  and  make  them,  which  is  effected  by  correspond- 
ences. But  of  spiritual  ideas,  which  are  of  the  internal 
man,  by  the  Divine  mercy  of  the  Lord,  more  will  be  said 
when  heaven  is  described,  with  the  spirits  and  angels  there, 
for  they  think  by  spiritual  ideas  and  also  talk  together  by 
them. 

10237!^.  And  ihou  shalt  put  it  between  the  tent  of  meeting 
and  the  altar.  That  this  signifies  that  there  may  be  con- 
junction of  truth  and  good,  is  evident  from  the  signification 
of  between  the  tent  of  meeting  and  the  altar,  as  conjunction 
of  truth  and  good  (see  n.  loooi,  10025).  The  reason  why 
the  laver  was  set  between  the  tent  of  meeting  and  the  altar, 
and  Aaron  and  his  sons  there  washed  their  hands  and  their 
feet,  was,  that  purification  of  heart  might  be  represented  and 
regeneration,  which  in  its  essence  is  conjunction  of  truth 
and  good  ;  for  the  conjunction  of  truth  and  good  is  heaven 
itself  with  man  ;  wherefore  also  heaven  is  compared  in  the 
Word  to  a  marriage.  This  conjunction  is  effected  by  the 
truths  of  faith,  since  these  teach  how  man  ought  to  live ; 
therefore  when  this  life  is  according  to  the  truths  of  faith, 
the  conjunction  of  truth  and  good  is  effected,  truth  being 
then  made  good  by  life :  the  life  of  truth  is  good.  This 
also  is  meant  by  man's  being  regenerated  by  water  and  the 
spirit,  water  being  the  truth  of  faith  and  the  spirit  its  life. 
That  regeneration  is  the  conjunction  of  truth  and  good,  see 
above  (n.  2063,  3155,  3158,  3607,  4353,  5365,  5376,  8516, 
8517.  8772,  10067). 

10238.  And  thou  shalt  put  water  therein.  That  this  sig- 
nifies the  truths  of  faith  by  which  purification  is  effected  in 
the  natural,  is  evident  from  the  signification  of  water,  as  the 
truths  of  faith  (see  n.  28,  739,  2702,  3058,  3424,  4976,  5668, 
8568,  9323)  ;  and  from  the  signification  of  the  laver,  as  the 
natural  —  of  which  above  (n.  10235).  He  who  does  not 
know  that  waters  signify  the  truths  of  faith,  will  fail  to  com- 
prehend many  passages  in  the  Word  —  as  what  is  signified 


No.  10238.]       CHAPTER  XXX.   VER.    I/-  21. 


3'7 


by  this,  that  unless  a  man  be  born  of  water  and  of  the  spirit, 
he  cannot  enter  into  the  kingdom  of  God  (John  iii.  5). 
They  who  by  water  in  this  passage  understand  nothing  but 
water,  believe  that  the  water  of  baptism  is  that  by  which 
man  is  regenerated  ;  when  yet  the  water  contributes  noth- 
ing to  regeneration,  but  the  truth  of  faith  and  the  good  of 
love,  for  water  only  washes  away  the  filth  of  the  body,  and 
by  no  means  the  evils  of  the  heart.  He  who  does  not  know  2 
that  waters  signify  the  truths  of  faith,  cannot  know  what 
baptism  signifies  ;  for  he  believes  that  the  external  rite  saves 
man,  when  yet  an  external  effects  not  anything,  but  the  in- 
ternal that  is  signified,  which  is  regeneration  by  the  truths 
of  faith.  For  they  who  are  of  the  church  are  distinguished 
from  all  others  in  the  world  by  baptism,  since  they  can  be 
regenerated  by  the  truths  of  faith,  but  not  they  who  are  out 
of  the  church,  inasmuch  as  within  the  church  is  the  Word, 
in  which  are  the  truths  of  faith.  He  who  does  not  know  3 
that  waters  signify  the  truths  of  faith,  neither  can  know 
what  is  meant  by  the  waters  that  were  under  the  expanse 
and  the  waters  that  were  above  the  expanse  (Gen.  i.  6-10) 
—  when  yet  by  the  waters  above  the  expanse  are  signified 
the  truths  of  faith  in  the  internal  man,  and  by  the  waters 
under  the  expanse  the  truths  of  faith  in  the  external  man, 
the  subject  in  that  chapter  being  the  new  creation  of  the 
man  of  the  Most  Ancient  Church,  thus  his  regeneration. 
He  who  does  not  know  that  waters  signify  the  truths  of  4 
faith,  neither  can  know  what  is  signified  by  water  in  John  : 
Whosoever  dritiketh  of  the  water  that  I  shall  give  him  shall 
never  thirst;  but  the  water  that  I  shall  give  him  shall  become 
in  him  a  fountain  of  water  springing  up  unto  eternal  life  (iv, 
13)  ;  and  in  Isaiah  :  The  afflicted  and  the  needy  seek  waters, 
and  there  are  none,  and  their  totigue  faileth  for  thirst.  .  .  . 
I  will  open  rivers  on  the  hillsides,  and  fountai?is  in  the  midst 
of  the  valleys  :  I  will  make  the  wilderness  a  pool  of  ivaters, 
and  the  dry  land  springs  of  7vaters  (xli.  17,  18).  Again: 
Then  shall  they  not  thirst.  .  .  .  He  shall  cause  the  waters  to 


3i8 


EXODUS. 


[No.  10238. 


flow  out  of  the  rock  for  them  :  He  cleaveth  the  rock  also, 
and  the  waters  flow  out  (xlviii.  20,  21)  —  besides  several 
other  passages  elsewhere.  But  see  what  has  been  before 
said  and  shown  on  this  subject,  as  that  purification  from 
evils  and  falsities  is  effected  by  the  truths  of  faith  (n.  2799, 
5954,  7044,  7918,9089,  10229)  >  as  also  regeneration  (cita- 
tions n.  9959)  ;  that  baptism  signifies  regeneration  by  the 
truths  of  faith  (n.  4255,  5120,  9089)  ;  that  purification  is 
effected  in  the  natural  (n.  3147,  9572)  ;  and  also  regenera- 
tion (citations  n.  9325). 

10239.  -^'"^  Aaron  and  his  sons  shall  wash  from  it. 
That  this  signifies  a  representative  of  the  purification  and 
regeneration  of  man  by  the  Lord,  is  evident  from  the  sig- 
nification of  washing,  as  purification  (see  above,  n.  10237)  ; 
from  the  representation  of  Aaron,  as  the  Lord  as  to  Divine 
good  celestial  (n.  9806,  10068)  ;  and  from  the  representa- 
tion of  the  sons  of  Aaron,  as  the  Lord  as  to  Divine  good 
spiritual  (n.  9807,  10068).  From  this  it  is  plain  that  by 
Aaron  and  his  sons  washing  from  the  laver  is  signified  a 
representative  of  the  purification  of  man  by  the  Lord.  It 
is  also  a  representative  of  regeneration,  because  regenera- 
tion was  also  represented  by  washing,  but  by  washing  the 
whole  body,  which  was  called  baptizing  —  that  baptizing  or 
baptism  signifies  regeneration,  see  above  (n.  4255,  9088). 

2  But  regeneration  differs  from  purification  in  this,  that  regen- 
eration precedes,  and  purification  follows ;  for  no  one  can 
be  purified  from  evils  and  falsities  but  he  who  is  being  re- 
generated and  after  that  he  is  regenerated ;  for  he  who  is 
not  regenerated  is  indeed  withdrawn  from  evils  so  far  as  he 
suffers  it,  but  he  is  not  purified  from  them,  for  he  is  still 
impure.  It  is  otherwise  with  the  regenerate  man,  who  is 
being  purified  from  day  to  day,  which  is  meant  by  the  Lord's 
words  to  Peter :  He  that  is  bathed  needeth  not  save  to  be 
washed  as  to  his  feet,  but  is  wholly  clean  (John  xiii.  x"). 

3  He  who  is  bathed  signifies  who  is  regenerate.  That  full 
washing  was  called  baptizing,  is  evident  in  Mark  (vii.  4)  ; 


No.  10239.]      CHAPTER  XXX.  VER.   1 7  -  2  I . 


and  the  washing  of  the  whole  body  in  Matthew  (iii.  13-16  : 
Mark  i.  9  :  and  2  Kings  v.  10,  14).  The  Jordan  in  which 
washings  took  place,  which  were  baptizings  (Matt.  iii.  6-13  : 
Mark  i.  5  :  2  Kings  v.  10,  14)  signified  the  natural  (n.  1585, 
4245).  By  the  washing  of  baptism  is  also  signified  tempta- 
tion (Matt.  XX.  21-23),  because  all  regeneration  is  effected 
by  temptations  (n.  5036,  5773,  835 1,  8958,  8959).  It  shall  4 
here  be  briefly  told  why  the  Lord,  when  He  was  in  the 
world.  Himself  also  wished  to  be  baptized,  when  yet  by  bap- 
tizing is  signified  the  regeneration  of  man  by  the  Lord.  It 
was  because  the  baptizing  of  the  Lord  Himself  signified 
the  glorification  of  His  Human  ;  for  what  in  the  Word  sig- 
nifies the  regeneration  of  man  signifies  also  the  glorification 
of  the  Human  in  the  Lord,  since  the  regeneration  of  man 
is  an  image  of  the  glorification  of  the  Lord  (n.  3138,  3212, 
3296,  3490,  4402,  5688).  Therefore  when  the  Lord  suf- 
fered John  to  baptize  Him,  He  said.  Thus  it  becometh  us 
to  fulfil  all  the  justice  of  God  (Matt.  iii.  15).  To  fulfil  all 
the  justice  of  God  is  to  subdue  the  hells,  and  to  reduce 
them  and  the  heavens  into  order  of  His  own  power,  and  at 
the  same  time  to  glorify  His  Human ;  which  things  were 
done  by  means  of  temptations  admitted  into  Himself,  thus 
by  continual  combats  with  the  hells,  even  to  the  last  on  the 
cross.  That  this  is  the  justice  which  the  Lord  fulfilled,  may 
be  seen  above  (n.  9486, 9715,  9809,  10019,  10152).  The 
like  is  also  signified  by  all  things  being  fulfilled  which  were 
written  concerning  the  Lord  in  the  Law  and  the  Prophets 
(Luke  xviii.  31  ;  xxii.  37  ;  xxiv.  44)  ;  and  by  the  Lord's 
coming  to  fulfil  all  things  of  the  Law  (Matt.  v.  17,  18). 
He  who  does  not  know  the  arcana  of  the  Word  believes  that  5 
the  Lord  became  justice  by  fulfilling  all  things  of  the  Law, 
and  that  by  that  fulfilment  He  delivered  the  human  race 
from  the  yoke  of  the  Law,  thus  from  damnation.  This  how- 
ever is  not  the  meaning  of  those  words,  but  that  He  became 
justice  bv  the  subjugation  of  the  hells,  the  reduction  of  the 
heavens  into  order,  and  by  the  glorification  of  His  Human  ; 


320 


EXODUS. 


[No.  10239. 


for  by  this  He  entered  into  the  power  from  His  Divine  Hu- 
raau  to  eternity  to  subjugate  the  hells  and  hold  the  heavens 
in  order  and  thereby  regenerate  man,  that  is,  deliver  him 
from  hell  and  save  him. 

10240.  Since  by  washing  is  also  signified  regeneration, 
something  further  will  be  said  on  that  subject.  He  who 
does  not  know  that  the  Lord,  both  in  the  Prophets  and  in 
the  Evangelists,  spoke  by  correspondences,  consequently 
that  in  the  Word  there  is  an  internal  sense,  can  in  no  way 
know  what  is  meant  by  the  Lord's  words  in  John  :  Verily, 
verily  I  say  unto  ihee,  except  one  be  born  of  water  and  the 
spirit,  he  cannot  enter  into  the  kingdom  of  God.  That  which 
is  born  of  the  flesh  is  flesh;  but  that  which  is  born  of  the 
Spirit  is  spirit.  .  .  .  The  Spirit  bloweth  where  it  listeth,  and 
thou  hearest  the  voice  thereof,  but  knowest  not  whence  it 
Cometh,  and  ivhither  it  goeth  ;  so  is  eveiy  one  that  is  born  of 

2  the  Spirit  (iii,  5,  6,  8).  If  these  words  are  unfolded  by 
correspondences,  it  is  plain  what  their  meaning  is,  for  they 
are  arcana  of  heaven.  From  correspondence  water  is  the 
truth  of  faith,  which  in  the  natural  man  comes  to  manifest 
perception  ;  the  Spirit  is  Divine  truth  which  flows  in  from 
the  Lord  through  the  internal  of  man  into  his  external  or 
natural,  whereby  the  man  who  is  being  regenerated  has  the 
life  of  faith  ;  the  flesh  is  the  proprium  of  man  which  is 
nothing  but  evil ;  by  the  Spirit  blowing  where  it  listeth,  is 
signified  that  the  Lord  by  Divine  truth  from  mercy  gives 
new  life  ;  by  hearing  the  voice  thereof  is  signified  that  those 
things  come  to  perception  in  the  external  or  natural  man ; 
the  voice  is  what  is  announced  from  the  Word  ;  by  not 
knowing  whence  it  cometh  and  whither  it  goeth  is  signified 
that  man  does  not  know  how  regeneration  is  effected,  for  it 
is  effected  by  innumerable  and  ineffable  arcana  by  the  Lord. 

3  That  from  correspondence  waters  are  truths  of  faith,  may  be 
seen  above  (n. 28, 739, 2702,  3058,  3424,  4976,  5668,  8568, 
9323,  10238)  ;  also  that  the  Spirit  is  Divine  truth,  from 
which  is  the  life  of  faith  (n.  9229,  9818) ;  that  flesh  is  the 


No.  10242.]     CHAPTER  XXX.  VER.    I/- 21. 


321 


proprium  of  man  which  is  nothing  but  evil  (n.  8409)  ;  that 
blowing  or  breathing  is  the  state  of  the  life  of  faith  (see 
n.  9281)  ;  that  the  voice  is  what  is  announced  from  the 
Word,  thus  truth  therefrom  (n.  9926)  ;  and  hearing  per- 
ception (n.  931 1,  9926)  ;  to  come  and  to  go,  or  to  enter  in 
and  go  out,  the  state  from  beginning  to  end  (n.  9927)  ;  that 
the  arcana  of  regeneration  are  innumerable  and  ineffable 
(n-  3179.  3573.  5398,  9334.  9336)  ;  and  what  goes  on  in 
the  internal  man  when  man  is  in  the  world  is  not  perceived, 
but  only  what  is  in  the  external  or  natural  man  (n.  10236). 

10241.  Their  hands  and  their  feet.  That  this  signifies 
the  interiors  and  exteriors  of  man,  is  evident  from  the  sig- 
nification of  hands,  as  the  interiors  of  man  —  of  which  be- 
low ;  and  from  the  signification  of  feet,  as  the  exteriors  of 
man,  thus  his  naturals,  for  these  are  exterior.  That  the  feet 
are  what  is  natural,  thus  what  is  exterior  of  man  see  above 
(n.  2162,  3761,  3986,  4280,  4938-4952,  9406),  But  the 
hands  are  what  is  interior  because  the  superior  parts  of  the 
body  extend  into  the  hands,  and  there  terminate,  hence  by 
the  hands  is  signified  whatever  pertains  to  the  man,  and 
also  his  power  —  see  the  passages  cited  above  (n.  10019). 
But  when  both  the  hands  and  the  feet  are  spoken  of,  then 
is  signified  whatever  is  in  the  internal  and  also  in  the  ex- 
ternal man,  or  both  spiritual  and  natural  things.  For  this 
reason  by  lifting  up  the  hand  is  signified  pawer  in  the  spir- 
itual, and  by  lifting  up  the  foot  power  in  the  natural  (see 

5327.  5328)  ;  moreover  by  the  extremes  or  outmosts  of 
man  are  signified  all  that  pertains  to  him  (n.  10044),  and 
the  extremes  are  the  hands  and  feet.  From  this  may  be 
evident  why  Aaron  and  his  sons  were  to  wash  the  hands 
and  feet  when  they  entered  into  the  tent  of  meeting,  or 
came  near  to  the  altar  to  minister. 

10242.  When  they  go  ijiio  the  tent  of  meeting.  That  this 
signifies  worship  from  the  good  of  faith,  is  evident  from  the 
signification  of  going  into  the  tent  of  meeting,  when  said 
of  Aaron  and  his  sons,  as  representing  all  things  of  worship 


322 


^XODUS. 


[No.  10242'. 


from  the  good  of  faith.  These  things  were  represented  by 
going  into  the  tent  of  meeting,  because  by  coming  near  to 
the  altar  were  represented  all  things  of  worship  from  the 
good  of  love.  There  are  two  essentials  of  Divine  worship, 
the  good  of  faith  and  the  good  of  love.  Worship  is  Divine, 
whether  it  be  from  the  former  good,  or  from  the  latter. 
The  good  of  faith  is  the  good  of  charity  toward  the  neigh- 
bor ;  and  the  good  of  love  is  the  good  of  love  to  the  Lord. 
These  goods  differ  from  each  other  as  do  the  spiritual  and 
the  celestial,  for  the  nature  of  which  difference  see  the  pas- 
sages cited  above  (n.  9277).  Worship  from  the  good  of 
faith,  or  from  the  good  of  charity  toward  the  neighbor,  was 
represented  by  the  ministration  of  Aaron  and  his  sons  in 
the  tent  of  meeting,  in  which  there  was  daily  ministration, 
since  by  the  tent  was  represented  the  heaven  where  spir- 
itual good  reigns ;  but  worship  from  celestial  good,  which 
is  the  good  of  love  to  the  Lord,  was  represented  by  the 
ministration  of  Aaron  and  his  sons  at  the  altar  (n.  9963, 
9964,  loooi,  10025). 

10243.  They  shall  wash  with  waters.  That  this  signi- 
fies purification  by  the  truths  of  faith,  is  evident  from  the 
signification  of  washing,  as  purification  from  evils  and  falsi- 
ties—  see  above  (n.  10237)  ;  and  from  the  signification  of 
waters,  as  the  truths  of  faith  —  see  also  above  (n.  10238), 
He  who  does  not  know  what  is  signified  by  washing,  and 
what  by  feet  and  hands,  cannot  know  what  these  words  in- 
volve in  John  :  Jesus  poureth  water  into  the  basin,  and  began 
to  wash  the  disciples^  f^^t,  and  to  wipe  them  with  the  linen 
towel  wherewith  He  was  girded.  So  He  cometh  to  Simon 
Peter;  and  Peter  saith  unto  Him,  Dost  Thou  wash  my  feet? 
Jesus  answered,  What  I  do  thou  knowest  not  noiv,  but  thou 
shall  know  hereafter :  Peter  saith  unto  Him,  Thou  shall 
never  wash  my  feet:  Jesus  answered  him.  If  I  wash  thee 
not,  thou  hast  no  part  with  Me.  Simon  Peter  saith  unto 
Him,  Lord,  not  my  feet  only,  but  also  my  hands  and  my 
head.  Jesus  saith  to  him,  He  that  hath  been  bathed,  needeth 


No.  10243.]      CHAPTER  XXX.  VER.   1 7  -  2  I . 


not  save  to  be  washed  as  to  his  feet,  but  is  wholly  clean  (xiii, 
5-10).  Who  can  know  what  is  involved  in  what  the  Lord 
said,  What  I  do,  thou  knowest  not  now,  but  thou  shalt 
know  hereafter?  and,  if  I  wash  thee  not,  thou  hast  no  part 
with  Me?  and,  he  who  hath  been  bathed,  needeth  not  save 
to  be  washed  as  to  his  feet,  but  is  wholly  clean  ?  That  the  2 
subject  is  here  purification  from  evils  and  falsities,  cannot 
be  known  but  from  the  internal  sense,  from  which  it  is  plain 
that  by  washing  is  meant  purification  from  evils  and  falsi- 
ties ;  by  the  water  in  the  basin,  the  truth  of  faith  in  the  nat- 
ural ;  by  the  linen  towel,  with  which  the  Lord  was  girded 
and  with  which  He  wiped,  the  Divine  truth  proceeding 
from  Him  ;  by  the  feet,  the  natural  of  man  ;  by  washing  the 
head,  hands,  and  feet,  regeneration,  and  so  by  him  who  hath 
been  bathed.  Thus  by  washing  the  feet  is  meant  to  purify 
the  natural  of  man,  for  unless  this  is  purified  and  cleansed 
with  man  while  he  lives  in  the  world,  it  cannot  afterward 
be  purified  to  eternity.  For  such  as  the  natural  of  man 
is  when  he  dies,  such  it  remains,  since  it  is  not  afterward 
amended,  because  it  is  that  plane  into  which  the  interiors, 
which  are  spiritual,  flow,  it  being  their  receptacle  ;  there- 
fore when  it  is  perverted,  the  interiors  when  they  flow  in, 
are  perverted  into  its  form.  It  is  as  when  the  eye  is  in- 
jured, or  any  other  organ  of  sense,  or  member  of  the  body, 
then  the  interiors  feel  and  act  through  the  organ  or  mem* 
ber  no  otherwise  than  according  to  reception  there.  Thav  3 
for  this  reason  man  cannot  be  purified  to  eternity  if  he  b& 
not  purified  as  to  his  natural  in  the  world,  is  meant  by  the 
Lord's  words.  What  I  do  thou  knowest  not  now,  but  thou 
shalt  know  hereafter  ;  that  he  who  is  regenerated  is  not  to 
be  purified  except  as  to  the  natural,  is  meant  by  these 
words,  he  that  hath  been  bathed  needeth  not  save  to  be 
washed  as  to  his  feet,  and  is  wholly  clean  ;  and  that  all  puri- 
fication is  eff"ected  by  the  Lord  alone,  by  these  words,  If  I 
wash  thee  not,  thou  hast  no  part  with  Me  ;  and  that  this  is 
effected  by  the  Divine  truth  which  proceeds  from  the  Lord 


324 


EXODUS. 


[No.  10243. 


is  signified  by  His  wiping  with  a  linen  towel,  with  which  He 
was  girded.  That  a  linen  cloth  is  truth  from  the  Divine, 
see  above  (n.  7601)  ;  thus  the  linen  cloth  with  which  the 
Lord  was  girded  is  Divine  truth  from  Him.  It  may  further 
be  seen  above  that  water  is  the  truth  of  faith  (n.  10238)  ; 
that  a  basin  or  laver  in  which  is  water  is  the  natural  (see 
n.  10235)  >  tbat  the  washing  of  the  head,  hands,  and  feet,  or 
the  whole  body,  is  regeneration  (n.  10239)  ;  and  the  feet 
the  natural  of  man  (n.  10241).  From  this  it  may  again  be 
evident  that  the  Lord  spake  by  correspondences,  thus  from 
the  internal  sense,  because  from  heaven  in  which  that  sense 
is ;  and  therefore  unless  the  Word  of  the  Lord  be  under- 
stood as  to  that  sense,  it  is  understood  but  little. 

10244.  Tha^  they  die  not.  That  this  signifies  lest  the 
representative  perish,  is  evident  from  the  signification  of 
dying,  when  said  of  the  ministration  of  Aaron  and  of  his 
sons,  as  the  cessation  of  representatives,  and  hence  of  con- 
junction with  heaven  (see  n.  9928).  The  case  is  this: 
conjunction  with  heaven  and  through  heaven  with  the  Lord 
in  the  church  established  with  that  nation,  was  solely  by 
representatives,  that  is,  by  externals  which  represented  in- 
ternals ;  therefore  as  soon  as  they  did  not  minister  accord- 
ing to  the  prescribed  rituals,  the  representative  perished, 
and  with  it  conjunction  with  heaven.  And  when  conjunc- 
tion with  heaven  perished,  they  had  no  protection  against 
hell ;  hence  the  death  of  the  sons  of  Aaron,  Nadab  and 
Abihu,  for  they  put  incense  upon  strange  fire  (Lev.  x.  t,  2), 
by  which  was  represented  worship  from  other  love  than  that 
of  the  Lord,  hence  their  separation  from  heaven  and  ex- 
tinction. The  like  would  have  happened  if  Aaron  or  his 
sons  had  come  near  to  minister  unwashed  ;  for  thus  they 
would  have  represented  worship  not  from  heaven,  but  pro- 
fane, which  is  from  hell.  Hence  it  is  plain  that  by  dying, 
when  said  of  the  ministration  of  Aaron  and  of  his  sons,  is 
signified  the  extinction  of  representatives  and  thence  of 
conjunction  with  the  heavens. 


No.  10248.]      CHAPTER  XXX.  VER.  1^-21. 


10245.  Or  when  they  come  near  to  the  altar  to  minister^ 
to  offer  an  offering  made  by  fire  unto  Jehovah.  That  this 
signifies  worship  from  the  good  of  love,  is  evident  from  the 
signification  of  coming  near  to  the  altar  to  minister,  as  rep- 
resenting the  Lord  as  to  the  good  of  love  (see  n.  9964)  ; 
and  from  the  signification  of  an  offering  made  by  fire  unto 
Jehovah,  as  worship  from  the  love  of  the  Lord.  For  by 
offering  by  fire,  or  sacrificing,  is  signified  worship  (n.  6905, 
8936),  and  by  an  offering  made  by  fire  unto  Jehovah  is  sig- 
nified what  is  from  the  Divine  love  of  the  Lord  (n.  10055). 
How  this  is,  may  be  seen  just  above  (n.  10241). 

10246.  And  they  shall  wash  their  hands  and  their  feet. 
That  this  signifies  the  purification  of  the  interiors  and  exte- 
riors of  man,  is  evident  from  what  was  shown  above  (see 
n.  10239,  10240),  where  are  like  words. 

10247.  That  they  die  not  signifies  lest  the  representation 
perish  (as  above,  n.  10243). 

10248.  And  it  shall  be  a  statute  for  ever*  to  them.  That 
this  signifies  eternal  law  of  order,  is  evident  from  the  sig- 
nification of  a  statute,  as  a  law  of  order  (see  n.  7884,  7995, 
8537)  ;  and  from  the  signification  of  for  ever,  as  what  is 
eternal.  That  for  an  age  or  for  ever  signifies  what  is  eter- 
nal, is  because  by  an  age  is  meant  duration  even  to  the  end  ; 
and  by  that  duration  in  the  internal  sense  is  signified  what 
is  eternal ;  the  term  also  by  which  an  age  or  for  ever  is  here 
expressed  in  the  original  signifies  eternity.  An  age  is  what 
is  eternal  because  an  age  in  the  Word,  when  spoken  of  the 
church,  signifies  its  duration  even  to  the  end ;  hence  when 
spoken  of  heaven,  where  there  is  no  end,  and  of  the  Lord, 
it  signifies  what  is  eternal.  This  is  predicated  in  general  of 
every  church,  but  especially  of  the  celestial  church.  More- 
over an  age  also  signifies  the  world  and  life  there,  and  like- 

*  The  Latin  word  here  and  in  other  passages  quoted  in  this  number 
is  saeculutn,  an  age,  or  indefinitely  long  time.  The  common  render- 
ing, for  ever,  is  in  accord  with  the  internal  sense,  but  in  following  the 
Latin  here  it  will  be  necessary  to  use  the  more  literal  "  age." 


326 


EXODUS. 


[No.  10248 


2  wise  life  thereafter  to  eternity.  As  to  the  first  meaning, 
that  an  age,  when  spoken  of  the  church,  signifies  its  dura- 
tion even  to  the  end,  it  is  evident  from  the  following  pas- 
sages :  The  disciples  said  unto  Jesus,  Tell  us  .  .  .  what 
shall  be  the  sign  of  Thy  coming,  and  of  the  consummation 
of  the  age?  (Matt.  xxiv.  3.)  By  the  consummation  of  the 
age  is  signified  the  last  time  of  the  church,  thus  its  end, 
when  there  is  no  longer  any  faith  because  no  charity.  That 
this  is  the  consummation  of  the  age,  consequently  that  an 
age  is  the  duration  of  the  church  even  to  its  end,  may  be 
evident  from  all  that  was  said  by  the  Lord  in  that  chapter, 
which  may  be  seen  unfolded  before  the  chapters  of  Genesis 
(xxvi.-xl.).  The  like  is  signified  elsewhere  by  an  age  and 
its  consummation  in  the  same  Gospel :  The  harvest  is  the 
consummation  of  the  age  (xiii.  39,  40,  49)  ;  also  :  lam  with 
you  all  the  days  even  unto  the  consummation  of  the  age 
(xxviii.  20).    By  age  also  there  is  meant  the  duration  of 

3  the  church  from  beginning  to  end.  And  in  Ezekiel :  They 
shall  dwell  upon  the  land  .  .  .  they  and  their  sons,  and  their 
sons^  sons  even  to  an  age ;  David  shall  be  their  prince  for 
an  age.  .  .  .  Afy  sanctuary  shall  be  in  the  midst  of  them  for 
an  age  (xxxvii.  25,  28).  These  things  are  said  of  Israel  by 
whom  in  the  internal  sense  is  meant  the  spiritual  church  ; 
by  the  land  on  which  they  shall  dwell  is  also  signified  the 
church ;  by  the  sanctuary,  the  all  of  the  church ;  and  by 
David,  the  Lord  ;  from  which  it  is  plain  that  by  to  an  age, 
is  signified  even  to  the  end.  That  Israel  in  the  Word  is  the 
spiritual  church,  see  the  passages  cited  above  (n.  9340)  ; 
also  that  the  land  is  the  church  (n.  9325)  ;  that  the  sanc- 
tuary is  the  all  of  the  church,  and  is  said  of  the  good  and 
truth  of  the  spiritual  church  (n.  8330,  9479)  ;  and  that 

4  David  is  the  Lord  (n.  1888,  9954).  In  David  :  Before  the 
mountains  were  brought  forth,  or  ever  Thou  hadst  formed 
the  earth  and  the  world,  even  from  age  to  age.  Thou  art 
God  (Ps.  xc.  2)  ;  by  the  mountains  having  been  brought 
forth,  by  the  earth  formed,  and  by  the  world,  is  not  meant 


No.  10248.]      CHAPTER  XXX.   VER.  I7-2I. 


the  creation  of  the  world,  but  the  establishment  of  the 
church ;  for  mountains  in  the  Word  signify  celestial  love, 
thus  the  church  in  which  that  love  is ;  the  earth  also  and 
the  world  signify  the  church ;  hence  from  age  to  age  signi- 
fies from  the  establishment  of  churches  to  their  ends ;  for 
churches  succeed  one  another,  since  when  one  is  finished 
or  brought  to  destruction,  another  is  established.  That  a 
mountain  is  celestial  love,  consequently  the  church  which 
is  in  that  love,  see  above  (n.  795,  796,  4210,  6435,  8758)  ; 
and  that  land  is  the  church  specifically  and  the  world  is  the 
church  generally,  see  the  passages  cited  (n.  9325).  Sec-  5 
ondly,  that  an  age,  when  spoken  of  heaven  where  there  is  no 
end,  and  of  the  Lord,  signifies  what  is  internal,  is  evident 
from  the  following  passages  :  Jehovah  is  King  for  an  age, 
and  for  ever  (Ps.  x.  16  ;  also  Exod.  xv.  18).  Again  :  TJiy 
kingdom  is  a  kingdom  of  all  ages  ;  and  Thy  dominion  is  io 
every  generation  and  generation  (Ps.  cxlv.  13).  In  Jere- 
miah :  The  living  God,  the  King  of  an  age  (x.  10).  In 
Daniel :  His  dominion  is  ihe  dominion  of  an  age,  which 
shall  not  pass  away.  .  .  .  Afterward  the  saints  of  the  Most 
High  shall  receive  the  kingdom,  and  shall  establish  the  king- 
dom even  to  an  age,  and  even  to  ages  of  ages  (vii.  14,  18,  27). 
In  Matthew  :  Thine  is  the  kitigdom,  and  the  power,  and  the 
glory,  unto  ages  (vi.  13).  In  Luke  :  God  shall  give  unto 
Him  the  throne  of  David :  and  He  shall  reign  over  the  house 
of  Jacob  for  ages  (i.  32,  33).  In  the  Apocalypse  :  To  Jesus  5 
Christ  be  glory  and  strength  unto  ages  of  ages  (i.  6).  And 
again  :  Behold,  I  am  alive  unto  ages  of  ages  (i.  18).  And 
again  :  To  the  Lamb  be  blessing  and  honor  and  glory  and 
strength  unto  ages  of  ages.  .  .  .  The  twentyjour  elders  wor- 
shipped Him  that  liveth  unto  ages  of  ages  (v.  13,  14  ;  x.  6  ; 
xi.  15).  In  Isaiah  :  My  salvation  shall  be  for  an  age,  and 
My  justice  for  generation  of  generations  (li.  6,  8).  Again  : 
The  angel  of  His  presence  .  .  .  carried  them  all  the  days  of 
an  age  (Ixiii.  9") .  In  Daniel  :  Many  of  them  that  sleep  shall 
awake  to  the  life  of  an  age  (xii.  2).    In  John  :  Jf  any  one 


328 


EXODUS. 


[No.  10248. 


shall  eat  of  this  bread,  he  shall  live  for  an  age  (vi.  51, 58). 
Again  :  I  give  unto  them  eternal  life  ;  and  they  shall  not  per- 
ish for  an  age  (x.  28).  And  in  David  :  Lead  me  in  the  way 
of  an  age  (Ps.  cxxxix.  24).  Again:  He  hath  stablished 
them  forever  and  for  an  age,  He  hath  made  a  decree  which 

7  shall  not  pass  away  (Ps.  cxlviii.  6).  In  these  passages  an 
age  signifies  what  is  eternal,  since  it  is  said  of  the  Lord  and 
of  His  kingdom  and  of  heaven  and  of  the  life  there,  whereof 
there  is  no  end  ;  ages  of  ages  are  not  eternities  of  eternities, 
but  are  what  is  eternal ;  and  the  expression  is  used  in  re- 
spect to  churches  on  earth  of  which  one  succeeds  another. 
From  the  Word  it  is  plain  that  the  church  on  our  earth  has 
been  four  times  established,  of  which  the  first  was  the  Most 
Ancient  which  was  before  the  flood,  the  second  the  Ancient 
which  was  after  the  flood,  the  third  the  Israelitish  and  Jew- 
ish, and  lastly  the  Christian :  the  period  of  each  from  be- 
ginning to  end  is  an  age  ;  after  this  latter  also  a  new  one 
will  begin.  These  successions  of  churches  are  meant  by 
ages  of  ages.    That  an  age  is  the  duration  of  a  church  even 

8  to  the  end,  was  shown  above.  Thirdly,  that  an  age  is 
predicated  in  general  of  every  church,  but  in  particular  of 
the  celestial  church,  is  evident  from  the  following  passages 

—  in  Amos  :  /  will  set  up  the  tent  of  David  that  is  fallen 
.  ,  .  and  will  build  as  in  the  days  of  an  age  (ix.  11)  — 
where  by  the  days  of  an  age  is  meant  the  time  when  the 
Most  Ancient  Church  was,  which  was  celestial.  And  in 
Micah  :  Bethlehem  Ephrathah  .  .  .  out  of  thee  shall  He 
come  forth  unto  Me  who  shall  be  Ruler  in  Israel,  whose 
goings  forth  are  from  of  old,  from  the  days  of  an  age  (v.  2) 

—  where  the  sense  is  the  same.  And  in  Moses  :  Remember 
ihou  the  days  of  an  age,  understand  ye  the  years  of  genera- 
tion and  generation  (Deut.  xxxii.  7).  Here  the  days  of  an 
age  are  the  time  of  the  Most  Ancient  Church,  which  was 
celestial ;  and  the  years  of  generation  and  generation  are 

9  the  time  of  the  Ancient  Church  which  was  spiritual.  In 
Isaiah  :  Awake,  aivake,  put  on  strength,  O  arm  of  Jehovah  ; 


No.  10249  ]      CHAPTER  XXX.  VER.  1^-21. 


awake  as  in  the  days  of  old  time,  of  the  generation  of  ages 
(li.  8,  9).  As  in  the  days  of  the  generation  of  ages  is  as  in 
the  state  of  love  and  faith  in  the  Ancient  Churches  derived 
from  the  Most  Ancient.  And  in  David  :  /  have  considered 
the  days  of  old,  the  years  of  ages  (Ps.  Ixxvii.  5)  — where 
the  sense  is  the  same.  In  Isaiah  :  Reirtember  the  former 
things  from  an  age  (xlvi.  9).  In  Malachi :  Then  shall  the 
bread  offering  of  Judah  and  Jerusalem  be  pleasant  unto 
Jehovah,  as  in  the  days  of  an  age,  and  as  in  anciefii years 
(iii.  4).  And  in  Joel :  Judah  shall  abide  for  an  age,  and  ig 
Jerusalem  from  generation  to  generation  (iii.  20)  — where 
by  Judah  is  signified  the  celestial  church,  concerning  which 
it  is  therefore  said,  as  in  the  days  of  an  age,  and  for  an  age  ; 
and  by  Jerusalem  is  signified  the  spiritual  church,  of  which 
it  is  said,  as  in  ancient  days  and  from  generation  to  gen- 
eration. That  Judah  is  the  celestial  church,  see  above 
(n.  3654,  3881,  6363,  8770)  ;  and  Jerusalem  the  spiritual 
church  (n.  402,  3654).  Fourthly,  that  an  age  signifies  the  n 
world  and  life  there,  is  evident  in  Matthew  :  He  thai  was 
sown  among  the  thorns,  this  is  he  that  heareth  the  word,  and 
the  care  of  this  age  and  the  deceitfulness  of  riches  choke  the 
word  (xiii.  22)  ;  and  in  Luke:  The  sons  of  this  age  are 
wiser  than  the  sons  of  the  light  (xvi.  8).  Again  :  The  sons 
of  this  age  marry  and  are  given  in  marriage  (xx.  34).  And 
in  David  :  The  wicked  and  those  secure  of  the  age  increase 
in  riches  (Ps.  Ixxiii.  12).  Fifthly,  that  an  age  signifies  u 
the  life  after  death  to  eternity,  is  manifest  from  Mark  :  He 
shall  receive  a  hundredfold  now  in  this  time,  and  in  the  age 
to  come  eternal  life  (x.  30)  ;  and  in  Ezekiel :  When  I 
shall  bring  thee  down  with  them  that  descend  into  the  pit,  to 
the  people  of  an  age  (xxvi.  20 ;  and  in  other  passages,  as 
Luke  xviii.  9,  30;  xx.  35  :  Isa.  xxxiv.  10,  17  :  Apoc.  xiv. 
1 1  ;  XX.  10  ;  xxii.  5). 

10249.  ^"'^  '^^^  ^'^  seed,  throughout  their  genera- 
tions. That  this  signifies  all  who  receive  the  things  which 
proceed  from  the  Lord,  thus  who  are  regenerated  by  Him,  is 


330 


EXODUS. 


[No.  10249. 


evident  from  the  representation  of  Aaron,  as  the  Lord  as  to 
Divine  good  (see  n.  9806,  9946)  ;  from  the  signification  of 
seed,  as  those  who  are  born  of  the  Lord,  thus  who  are  being 
regenerated,  for  they  who  are  being  regenerated  are  said  to 
be  bom  of  God,  and  also  His  sons.  But  in  the  sense  ab- 
stracted from  persons  by  the  seed  of  Aaron  are  signified  the 
things  which  proceed  from  the  Lord,  thus  by  which  man  is 
regenerated,  which  are  the  goods  of  love  and  the  truths  of 
faith.  The  signification  is  further  evident  from  that  of  gen- 
erations, as  the  goods  and  truths  which  proceed  from  the 
former  as  from  their  parents,  and  their  derivations ;  for  by 
generations  in  the  Word  in  the  internal  sense  are  understood 
spiritual  generations,  which  are  of  love  and  faith  —  see  what 

2  is  cited  above  (n.  10204).  As  the  Lord  is  meant  by  Aaron 
in  the  representative  sense,  therefore  by  the  seed  of  Aaron 
are  in  particular  meant  those  who  are  in  the  Lord's  celes- 
tial kingdom,  and  by  generations  those  who  are  in  His  spir- 
itual kingdom  ;  for  the  goods  and  truths  of  love  and  faith 
in  the  heavens  are  born  and  proceed  thus  from  the  Lord. 
That  by  seed,  those  born,  and  generations,  are  meant  those 
who  are  in  love  and  faith  to  the  Lord,  and  in  the  abstract 
sense  the  goods  of  love  and  the  truths  of  faith,  is  evident 
from  many  passages  in  the  Word,  of  which  it  is  allowed  to 
adduce  only  the  following  :  /  will  bring  thy  seed  from  the 
east  and  gather  thee  from  the  west  (Isa.  xliii.  5).  This  is 
said  of  Jacob  and  Israel,  by  whom  in  the  internal  sense  is 
meant  the  church  external  and  internal,  the  seed  of  which 

3  is  the  truth  of  faith  and  the  good  of  charity.  Again  :  I  will 
pour  My  spirit  upon  thy  seed,  and  My  blessing  upon  thine 
offspring  (xliv.  3).  Upon  seed  and  upon  offspring  is  upon 
those  who  are  of  the  church,  thus  upon  the  things  that  are 
of  the  church,  which  are  goods  and  truths,  or  charity  and 
faith,  for  these  constitute  the  church  with  man.  Again  :  In 
Jehovah  shall  all  the  seed  of  Israel  glory  (xlv.  25)  — where 
the  sense  is  the  same.  Again  :  If  He  shall  make  His  soul 
an  offering  for  sin,  He  shall  see  His  seed  (liii.  10)  —  speak- 


No.  10249.]      CHAPTER  XXX.   VER.    I/- 21. 


ing  of  the  Lord,  Whose  seed  they  are  called  who  are  born 
of  Him,  thus  who  are  regenerated.  Again  :  To  the  right 
hand  and  to  the  left  thou  shalt  break  forth,  and  thy  seed 
shall  inherit  the  nations  (liv.  3)  — where  the  meaning  is 
similar.  And  in  Jeremiah  :  Behold  the  days  are  coming,  ^ 
that  I  will  sow  the  house  of  Israel  and  the  house  of  Judah 
with  the  seed  of  man,  and  with  the  seed  of  beast  (xxxi.  27). 
These  words  are  not  to  be  understood  unless  it  be  known 
what  is  signified  by  the  house  of  Israel  and  the  house  of 
Judah,  also  by  the  seed  of  man  and  the  seed  of  beast. 
They  who  do  not  think  beyond  the  sense  of  the  letter  will 
believe  the  sense  to  be  that  man  and  beast  are  to  be  mul- 
tiplied in  Israel  and  Judah,  but  this  sense  involves  nothing 
of  the  holy  of  the  church.  In  truth  by  the  house  of  Israel 
is  there  meant  the  spiritual  church,  and  by  the  house  of 
Judah  the  celestial  church ;  the  seed  of  man  is  the  internal 
good  of  these  churches,  and  the  seed  of  beast  is  their  ex- 
ternal good  —  that  a  beast  is  affection  for  good,  see  the 
passages  cited  above  (n,  9280)  ;  and  that  when  mention  is 
made  of  man  and  beast,  it  is  what  is  internal  and  what  is 
external  (n.7523).  Again:  As  the  host  of  the  heavens  shall  5 
not  be  numbered,  and  the  sand  of  the  sea  is  not  measured, 
so  will  J  multiply  the  seed  of  David  (xxxiii.  22).  And  in 
David :  /  have  made  a  covenant  with  My  chosen,  I  have 
sworn  unto  David  .  .  .  thy  seed  will  I  establish  for  an 
age,  and  build  up  thy  throne  to  generation  and  generation 
(Ps.  Ixxxix.  3,  4).  By  the  seed  of  David  is  not  meant  the 
posterity  of  David  as  a  father,  for  this  was  not  so  much 
multiplied,  nor  of  so  much  importance  that  it  should  be 
multiplied  as  the  army  of  the  heavens  and  as  the  sand  of 
the  sea ;  but  by  David  in  this  passage,  as  also  in  other 
places,  is  meant  the  Lord  as  to  Divine  truth,  thus  by  his 
seed  they  who  are  regenerated  or  born  of  the  Lord,  and  in 
the  abstract  sense  the  things  which  they  have  from  the 
Lord,  namely,  the  truths  of  faith  and  the  goods  of  charity 
—  that  David  is  the  Lord,  see  above  (n.  1888,  9954).  And  6 


332 


EXODUS. 


[No.  10249. 


again  :  A  seed  thai  shall  serve  Jehovah  shall  be  counted 
unto  the  Lord  for  a  generation  (Ps.  xxii.  30).  And  in 
Isaiah  :  Their  seed  shall  be  known  among  the  nations  and 
their  offspring  among  the  people  (Ixi.  9) — where  seed 
stands  for  those  who  are  regenerated,  thus  those  who  are 
of  the  church  and  in  whom  the  church  is,  thus  in  a  sense 
abstracted  from  persons  those  things  which  make  a  regen- 
erate person,  or  which  make  the  church  with  man,  which 

r  are  faith  and  charity  from  the  Lord.  And  in  the  Apoca- 
lypse :  The  dragon  was  wroth  with  the  woman,  and  went 
away  to  make  war  with  the  remnant  of  her  seed,  that  keep 
the  commandments  of  God  and  have  the  testimony  of  Jesus 
Christ  (xii.  17)  ;  by  the  dragon  are  meant  those  who  will 
attempt  to  destroy  the  church  of  the  Lord  hereafter  to  be 
estabhshed  ;  by  the  woman  is  meant  that  church  ;  and  by 
those  who  are  of  her  seed  are  meant  those  who  are  in  love 
and  faith  to  the  Lord  from  the  Lord.  But  seed  in  the  op- 
posite sense  signifies  those  who  are  against  the  things  of 
the  church,  thus  who  are  in  evil  and  the  falsities  thence, 
and  in  the  abstract  sense  evils  and  falsities  —  as  in  Isaiah  : 
Woe  to  the  sinful  nation  .  .  .  a  seed  of  evil  doers  (i.4). 
Again  :  Sons  of  the  sorceress,  seed  of  the  adulterer  .  .  .  are 
ye  not  born  of  transgression,  the  seed  of  a  falsehood ?  (Ivii. 
3,  4.)  And  again  :  The  seed  of  evil-doers  shall  not  be  named 
for  ever  (xiv.  20). 

10250.  Verses  22-33.  ^^'^  Jehovah  spake  unto  Moses, 
saying.  And  thou  shall  take  to  thyself  chief  spices,  best  myrrh 

five  hundred,  and  fragrant  cinnamon  half  so  much,  two  hun- 
dred and fifty,  and  fragrant  calamus  two  hundred  and  fifty, 
and  cassia  five  hundred,  in  the  shekel  of  holiness  ;  and  oil 
of  olive  a  kin.  And  thou  shall  make  it  an  oil  of  anointing 
of  holiness,  an  ointment  of  ointment  the  work  of  a  perfumer, 
it  shall  be  the  oil  of  anointing  of  holiness.  And  thou  shall 
anoint  with  it  the  tent  of  meeting  and  the  ark  of  the  Testi- 
mony, and  the  table  and  all  the  vessels  thereof,  and  the  can- 
dlestick and  the  vessels  thereof,  and  the  altar  of  incense,  and 


No.  10250.]      CHAPTER  XXX.  VER.  22-  33. 


333 


the  altar  of  burnt  offering,  with  all  the  vessels  thereof,  and  the 
laver  and  its  base.  And  thou  shall  hallow  them,  and  they 
shall  be  holy  of  holies,  whosoever  toucheth  them  shall  make 
himself  holy.  And  thou  shalt  anoint  Aaron  and  his  sons, 
and  shalt  hallow  the?n  to  perform  the  priest's  office  unto  Me. 
And  thou  shalt  speak  unto  the  sons  of  Israel,  saying.  This 
shall  be  a  holy  anointing  oil  unto  Me  throughout  your  gen- 
erations. Upon  the  flesh  of  man  shall  it  not  be  poured ; 
and  in  its  composition  ye  shall  not  make  any  like  it ;  it  is 
holy,  it  shall  be  holy  U7ito  you.  The  man  who  shall  make 
ointment  like  it,  and  who  shall  put  of  it  upon  a  stranger,  he 
shall  be  cut  off  from  his  people.  "  And  Jehovah  spake  unto 
Moses,  saying  "  signifies  another  perception  from  enlight- 
enment through  the  Word  by  the  Lord ;  "And  thou  shalt 
take  to  thyself  chief  spices  "  signifies  from  the  Word  truths 
with  goods  which  are  perceived  as  grateful ;  "  best  myrrh  " 
signifies  perception  of  sensual  truth  ;  "  five  hundred  "  signi- 
fies full ;  "  and  fragrant  cinnamon "  signifies  perception 
and  affection  for  natural  truth ;  "  half  so  much,  two  hun- 
dred and  fifty"  signifies  corresponding  quantity  ;  "  and  fra- 
grant calamus  "  signifies  perception  and  affection  for  inte- 
rior truth  ;  "  two  hundred  and  fifty  "  signifies  corresponding 
quantity  and  quality;  "and  cassia"  signifies  truth  still  more 
interior  from  good  ;  "  five  hundred  "  signifies  full ;  "in  the 
shekel  of  holiness  "  signifies  the  estimation  of  truth  and 
good  ;  "  and  oil  of  olive  "  signifies  Divine  celestial  good  of 
the  Lord  ;  "  a  hin  "  signifies  the  quantity  for  conjunction. 
"  And  thou  shalt  make  it  an  oil  of  anointing  of  holiness  " 
signifies  a  representative  of  the  Divine  good  of  the  Divine 
love  of  the  Lord  ;  "  an  ointment  of  ointment  "  signifies  in 
all  things  and  each  of  His  Human ;  "  the  work  of  a  per- 
fumer "  signifies  from  the  influx  and  operation  of  the  Di- 
vine Itself  which  was  in  the  Lord  from  conception ;  "  it 
shall  be  the  oil  of  anointing  of  holiness  "  signifies  a  repre- 
sentative of  the  Lord  as  to  the  Divine  Human.  "  And 
thou  shalt  anoint  with  it  the  tent  of  meeting  "  signifies  to 


334 


EXODUS. 


[No.  10250. 


represent  the  Divine  of  the  Lord  in  the  heavens ;  "  and 
the  ark  of  the  Testimony  "  signifies  in  the  celestial  good 
which  is  of  the  inmost  heaven ;  "  and  the  table  and  all  the 
vessels  thereof"  signifies  in  spiritual  good  from  the  celes- 
tial, which  is  of  the  second  heaven,  and  in  ministering 
goods  and  truths ;  "  and  the  candlestick  and  the  vessels 
thereof"  signifies  in  spiritual  truth,  which  is  of  the  second 
heaven,  and  in  ministering  truths;  "and  the  altar  of  in- 
cense "  signifies  in  all  things  of  worship  from  those  goods 
and  truths  ;  "  and  the  altar  of  burnt  offering  "  signifies  to 
represent  the  Divine  Human  of  the  Lord  and  the  worship 
of  Him  in  general;  "with  all  the  vessels  thereof"  signifies 
Divine  goods  and  Divine  truths ;  "  and  the  laver  and  its 
base"  signifies  all  things  of  purification  from  evils  and  falsi- 
ties and  regeneration  by  the  Lord.  "  And  thou  shalt  hal- 
low them,  and  they  shall  be  holy  of  holies  "  signifies  thereby 
the  influx  and  presence  of  the  Lord  in  the  worship  of  the 
representative  church ;  "  whosoever  toucheth  them  shall 
make  himself  holy  "  signifies  communication  with  all  who 
receive  in  love  and  faith.  "  And  thou  shalt  anoint  Aaron 
and  his  sons  "  signifies  inauguration  to  represent  the  Lord 
in  each  kingdom  ;  "  and  shalt  hallow  them  to  perform  the 
priest's  office  unto  Me  "  signifies  to  represent  the  Lord  as 
to  all  the  work  of  salvation.  "  And  thou  shalt  speak  unto 
the  sons  of  Israel,  saying  "  signifies  instruction  to  those  who 
are  of  the  church ;  "  This  shall  be  a  holy  anointing  oil 
unto  Me  "  signifies  a  representative  of  the  Lord  as  to  the 
Divine  Human  ;  "  throughout  your  generations  "  signifies  in 
all  things  of  the  church.  "  Upon  the  flesh  of  man  shall  it 
not  be  poured  "  signifies  no  communication  with  the  pro- 
prium  of  man  ;  "  and  in  its  composition  ye  shall  not  make 
any  like  it  "  signifies  no  imitation  from  the  art  of  man  ;  "  it 
is  holy,  it  shall  be  holy  unto  you  "  signifies  because  it  is  the 
Divine  of  the  Lord.  "  The  man  who  shall  make  ointment 
like  it "  signifies  imitation  of  what  is  Divine  from  art ; 
"  and  who  shall  put  of  it  upon  a  stranger  "  signifies  con- 


No.  10252.]       CHAPTER  XXX.   VER.  22-33. 


335 


junction  with  those  who  do  not  acknowledge  the  Lord,  thus 
who  are  in  evils  and  the  falsities  of  evil ;  "  he  shall  be  cut  off 
from  his  people  "  signifies  separation  and  spiritual  death. 

10250I.  And  Jehovah  spake  unto  Moses,  saying.  That 
this  signifies  another  perception  from  enlightenment  through 
the  Word  by  the  Lord,  is  evident  from  what  was  explained 
above  (n.  10215),  where  are  like  words.  That  another 
perception  is  meant,  is  because  when  anything  new  is  re- 
vealed and  commanded,  this  is  the  form  of  expression  (see 
n.  10234). 

10251.  And  thou  shalt  take  to  thyself  chief  spices.  That 
this  signifies  from  the  Word  truths  with  goods  which  are 
perceived  as  grateful,  is  evident  from  the  signification  of 
spices,  as  truths  conjoined  to  goods,  which  are  grateful 
(n.  10199).  That  those  perceived  as  grateful  are  meant  is 
because  odor  signifies  perception  ;  and  hence  an  aromatic 
odor,  perception  as  grateful.  That  odor  signifies  what  is 
perceived,  see  above  (n.  3577,  4624-4634,  4748,  10054). 
Truths  conjoined  to  goods  from  the  Word  are  meant  because 
this  is  said  to  Moses,  for  it  is  said,  do  thou  take  to  thyself 
spices,  and  by  Moses  is  represented  the  Lord  as  to  the 
Word  (n.  9372)  ;  moreover  it  is  the  Word  from  which  all 
truths  of  the  church  are,  since  the  Word  is  Divine  truth 
itself  sent  down  from  heaven  by  the  Lord. 

10252.  Best  myrrh.  That  this  signifies  perception  of 
sensual  truth,  is  evident  from  the  signification  of  fragrant 
myrrh,  as  perception  of  sensual  truth ;  for  its  odor  is  what 
is  perceived  of  it  —  as  just  above  —  and  myrrh  is  sensual 
truth.  In  what  now  follows  the  subject  is  the  oil  of 
anointing,  by  which  is  signified  celestial  good,  which  is  the 
Divine  good  of  the  Divine  love  of  the  Lord  in  the  inmost 
heaven ;  its  quality  is  described  by  the  fragrant  things  of 
which  it  was  compounded,  which  were  best  myrrh,  fragrant 
cinnamon,  fragrant  calamus,  cassia,  and  oil  of  olive,  by 
which  are  signified  celestial  truths  and  goods  in  their  order, 
namely,  from  last  to  first,  or  from  outmost  to  inmost ;  the 


336 


EXODUS. 


[No.  10252. 


last  or  outmost  are  signified  by  myrrh.  That  celestial 
good  or  good  of  the  inmost  heaven  is  thus  described,  is 
because  that  good  exists  by  those  truths  which  are  signi- 

2  fied  and  also  subsists  by  them.  But  as  this  is  a  subject  of 
deeper  than  ordinary  investigation,  it  may  be  further  ex- 
plained. In  order  that  celestial  good,  which  is  inmost  good, 
may  be  born  with  man,  which  is  effected  through  regenera- 
tion by  the  Lord,  truths  must  be  acquired  from  the  Word, 
or  from  the  doctrine  of  the  church  which  is  from  the 
Word.  These  truths  first  have  their  seat  in  the  memory 
of  the  natural  or  external  man  ;  thence  they  are  called 
forth  into  the  internal  man  by  the  Lord,  as  is  done  when 
man  lives  according  to  them  ;  and  the  more  man  is  affected 
by  them  or  loves  them,  the  higher  they  are  lifted  or  the 
more  interiorly  by  the  Lord,  and  become  there  celestial 

3  good.  Celestial  good  is  the  good  of  the  love  of  doing 
truths  from  the  Word  for  the  sake  of  good,  thus  for  the 
sake  of  the  Lord ;  for  the  Lord  is  the  source  of  good,  thus 
is  good,  and  this  is  the  generation  of  that  good.  Thus  it 
is  plain  that  this  good  exists  by  truths  from  the  Word,  first 
in  the  most  external  or  sensual  man,  next  by  their  eleva- 
tion into  the  internal,  and  lastly  into  the  very  inmost, 
where  they  become  celestial  good.  And  because  that  good 
thus  exists  by  truths  in  their  order,  so  afterward  it  subsists 
in  like  order  by  the  same  truths,  for  subsistence  is  perpe- 
tual existence.  And  when  it  so  subsists,  as  it  had  existed, 
it  is  complete,  for  then  superiors  subsist,  rest,  and  repose 
themselves  in  order  upon  inferiors,  as  upon  their  planes, 
and  upon  outmosts  or  lasts,  which  are  truths  of  sensual 

4  knowledge,  as  upon  their  foundation.  These  truths  are 
described  in  the  Apocalypse  by  the  precious  stones  form- 
ing the  foundation  of  the  wall  of  the  holy  Jerusalem  descend- 
ing out  of  heaven  (xxi.  19,  20).  By  precious  stones  are  sig- 
nified truths  Divine  received  in  good  (n.  9476,  9863,  9873, 
9905).  That  fragrant  myrrh  is  sensual  truth,  is  evident 
also  in  David  :  Thou  hast  loved  justice  .  .  .  therefore  God, 


No.  10252.]       CHAPTER  XXX.  VER.  22-33. 


337 


Thy  God,  hath  anointed  Thee  with  the  oil  of  gladness  above 
Thy  fellows ;  with  myrrh,  aloes,  and  cassia  all  Thy  gar- 
ments (Ps.  xlv.  8,  9).  This  is  said  of  the  Lord,  Who  alone 
is  the  anointed  of  Jehovah,  since  the  Divine  good  of  the 
Divine  love,  which  is  signified  by  the  oil  of  anointing,  was 
in  Him  (n.  9954).  By  His  garments  which  are  said  to  be 
anointed  with  myrrh,  aloes,  and  cassia,  are  signified  Divine 
truths  from  His  Divine  good  in  the  natural  (n.  5954,  9212, 
9216,  9814)  ;  thus  by  myrrh  Divine  truth  in  the  sensual, 
because  it  is  named  in  the  first  place.  And  in  Matthew  :  5 
The  wise  men  from  the  east  .  .  .  opening  their  treasures 
offered  unto  Him  [the  Lord,  the  young  child]  gifts,  gold, 
frankincense,  and  myrrh  (ii.  11).  Gold  in  this  passage  is 
good,  frankincense  is  internal  truth,  and  myrrh  is  external 
truth,  both  from  good.  That  gold  is  here  named  in  the  first 
place  is  because  gold  signifies  good,  which  is  inmost ;  in 
the  second  place  frankincense,  because  it  signifies  internal 
truth  from  good  ;  and  myrrh  is  named  in  the  third  or  last 
place  because  it  signifies  external  truth  from  good  —  that 
gold  means  good,  see  citations  above  (n.  9874,  9881)  ; 
and  that  frankincense  is  internal  truth  from  good  will  be 
seen  in  what  follows  (verse  34).  The  reason  why  the  wise  6 
men  from  the  east  offered  those  things  to  the  Lord  then 
born,  was,  that  they  might  signify  His  Divine  in  the  Hu- 
man ;  for  they  knew  what  gold  signified,  what  frankincense, 
and  what  myrrh,  because  they  were  in  the  knowledge  of 
correspondences  and  representations.  This  was  the  prin- 
cipal knowledge  of  those  times  among  Arabians,  Ethi- 
opians, and  others  in  the  east,  and  therefore  also  in  the 
Word  by  Arabia,  Ethiopia,  and  by  the  sons  of  the  east  in 
the  internal  sense  are  meant  those  who  are  in  the  knowl- 
edge of  heavenly  things  (n.  1171,  3240,  3242,  3762).  But 
that  knowledge  in  time  perished,  since,  when  the  good  of 
life  ceased,  it  was  turned  into  magic ;  and  it  was  first  ob- 
literated with  the  Israelitish  nation,  and  afterward  with 
the  rest ;  and  at  this  day  to  such  a  degree  that  it  is  not 


338 


EXODUS. 


[No.  10252. 


even  known  to  exist  —  in  the  Christian  world  to  such  a 
degree  that  if  it  were  said  that  all  things  of  the  Word  in  the 
sense  of  the  letter  from  correspondence  signify  heavenly 
things,  and  that  hence  is  its  internal  sense,  no  one  would 
7  know  what  was  meant.  Because  myrrh  signified  truth  the 
most  external,  which  is  sensual  truth,  and  its  perception, 
therefore  the  bodies  of  the  dead  were  formerly  anointed 
with  myrrh  and  aloes,  by  which  anointing  was  signified  the 
preservation  of  all  truths  and  goods  with  man,  and  also 
their  resurrection.  For  this  reason  such  a  substance  was 
applied  as  signified  the  outmost  of  life  with  man,  which 
outmost  or  last  is  called  sensual  life.  That  the  body  of 
the  Lord  was  anointed  with  such,  and  wound  with  a  linen 
cloth,  and  that  this  was  the  custom  of  the  Jews,  may  be 
seen  in  John  (xix.  39,  40:  Luke  xxiii.  53,  56).  But  it  is 
to  be  known  that  what  is  said  of  the  Lord  Himself  in  the 
Word  is  to  be  understood  in  a  supereminent  sense,  there- 
fore those  things  there  signify  His  Divine  life  in  the  sen- 
sual, which  is  the  life  proper  to  the  body,  and  also  its 
resurrection.  That  the  Lord  rose  again  with  the  whole 
body  which  He  had  in  the  world,  otherwise  than  other 
men,  is  known,  for  He  left  nothing  in  the  sepulchre ; 
therefore  also  He  said  to  the  disciples,  who  supposed  that 
they  saw  a  spirit  when  they  saw  the  Lord,  IV/iy  are  ye 
troubled  ?  .  .  .  behold  My  hands  and  My  feet  .  .  .  handle 
Me  and  see  ;  for  a  spirit  hath  not  flesh  and  bones  as  ye  see 
Me  have  (Luke  xxiv.  38,  39). 

10253.  Five  hundred.  That  this  signifies  full,  is  evident 
from  the  signification  of  the  number  five  hundred,  as  what 
is  full.  Five  hundred  is  what  is  full,  because  this  number 
is  compounded  of  five  twice  multiplied  by  ten,  or  five 
times  a  hundred ;  and  by  five  is  signified  much,  likewise 
by  ten  and  by  a  hundred,  hence  by  five  hundred  is  signi- 
fied what  is  full — that  by  five  is  signified  much,  see  above 
(n.  5708,  5956,  9102")  ;  so  by  ten  (n.  3107,  4638)  ;  also  a 
hundred  (n.  4400,  6582,  6594)  ;  and  that  all  numbers  in 


No.  I02S3]      CHAPTER  XXX.   VER.  22-33. 


339 


the  Word  are  significant,  see  the  passages  cited  above 
(n.  9488)  ;  and  that  compound  numbers  signify  the  same  as 
the  simple  from  which  they  arise  by  multiplication  (n.  5291, 
533S>  57o8>  7973)-  That  numbers  signify  things  is  clearly  2 
evident  in  Ezekiel,  where  the  house  of  God,  with  all  within 
and  without  it,  and  also  the  new  earth,  are  measured,  and 
described  by  numbers  of  measure  (chapters  xl.-xlviii.)  ;  and 
by  the  new  earth  is  there  meant  the  church,  and  by  the 
house  of  God  the  holy  of  it ;  so  in  the  Apocalypse,  where 
also  the  New  Jerusalem  is  described  by  numbers  of  meas- 
ure, by  which  also  is  meant  a  new  church.  If  numbers 
had  not  signified  things,  all  those  measurements  would 
have  been  of  no  account.  That  five  hundred  signifies  the  3 
whole  from  one  end  to  the  other,  thus  what  is  full,  is  evi- 
dent from  the  above  chapters  in  Ezekiel :  He  measured 
the  house  round  about,  [or  the  temple,]  on  the  east  five  hun- 
dred reeds  round  about;  on  the  north  fine  hundred  reeds 
round  about ;  on  the  south  five  hundred  reeds  ;  and  on  the 
quarter  of  the  sea  [the  westjyfzr  hundred  reeds.  Its  walls 
round  about,  the  length  five  hundred  reeds,  and  the  breadth 
five  hundred  reeds,  to  make  a  separation  between  that 
which  was  holy  atid  that  which  was  profane  (xlii.  15-20)  ; 
from  which  words  it  is  plain  that  five  hundred  is  the  whole 
in  the  complex,  or  everything  holy  from  one  end  to  the 
other,  thus  what  is  full,  for  it  is  said  that  the  wall,  which 
was  of  that  length  and  breadth  in  a  square,  distinguished 
between  what  was  holy  and  what  was  profane.  That  five  4 
hundred  signifies  much,  and  its  tenth  part  or  fifty  somewhat 
in  comparison,  is  evident  from  the  Lord's  words  to  Simon 
in  Luke  :  Jesus  said  .  .  .  a  certain  lender  had  tivo  debtors : 
the  one  owed  five  hundred  pence,  and  the  other  fifty.  When 
they  had  nothing  to  pay,  he  forgave  them  both.  Which  of 
them  therefore  will  love  him  most?  Simon  answered,  He 
to  whom  he  forgave  most.  .  .  .  Jesus  said.  Wherefore  her 
mnny  sins  are  forgiven,  for  she  loved  much  ;  but  to  whom 
little  is  forgiven,  the  same  loveth  little  (vii.  41  to  the  end). 


340 


EXODUS. 


[No.  10253. 


The  Lord  applied  those  numbers  because  they  signified 
much  and  something ;  for  He  spoke  from  the  Divine,  thus 
by  significatives  according  to  correspondences ;  and  also 
in  other  places,  as  when  He  spoke  of  the  virgins,  whom 
He  called  ten,  and  five  of  them  wise  and  five  foolish.  He 
called  them  ten  because  by  that  number  are  signified  all, 
that  is,  who  are  of  the  church  ;  and  five  because  by  that 
number  is  signified  some  part  (n.  4637,  4638). 

10254.  And  fragrant  cinnamon.  That  this  signifies 
perception  and  affection  for  natural  truth,  is  evident  from 
the  signification  of  fragrant  cinnamon,  as  perception  and 
affection  for  natural  truth,  which  truth  is  the  interior  truth 
of  the  external  of  man ;  for  with  man  there  is  sensual  life 
and  natural  life,  both  of  the  external  man ;  but  the  sensual 
life  is  exterior,  deriving  its  truths  from  the  objects  which 
are  on  earth  and  in  the  body,  and  the  natural  life  is  inte- 
rior, deriving  its  truths  from  the  causes  of  those  objects. 
The  life  of  the  internal  man  in  like  manner  is  exterior  and 
interior.  The  exterior  derives  its  truths  from  those  things 
which  are  in  the  outmosts  of  heaven,  but  the  interior  from 
those  which  are  in  the  interiors  of  heaven ;  these  latter 
truths  are  signified  by  the  fragrant  things  which  follow. 

2  By  fragrant  cinnamon  is  signified  perception  and  affection 
for  truth,  because  by  what  is  aromatic  or  fragrant  is  sig- 
nified perception  that  is  grateful.  Such  perception  is  from 
affection  which  is  of  love,  for  what  is  grateful  in  percep- 
tion is  from  no  other  source.  That  all  odors  signify  per- 
ception, see  above  (n.  3577,  4626,  4748);  and  grateful 
odors  signify  the  perception  of  truth  from  good  (n.  15 14, 
1517-1519,  4628,  10054),  thus  from  affection  which  is  of 
love ;  and  the  spheres  of  perception  are  turned  into  odors 

3  with  spirits  and  angels  (n.  4626).  Moreover  it  is  to  be 
known  that  all  those  sweet  spices  from  which  the  oil  of 
anointing  was  prepared,  belonged  to  the  celestial  class,  that 
is,  to  those  things  which  are  of  the  celestial  kingdom  ; 
whereas  the  spices,  of  which  the  incense  was  compounded, 


No.  10254.]      CHAPTER  XXX.  VER.  22-33- 


belonged  to  the  spiritual  class,  that  is,  to  those  things 
which  are  of  the  spiritual  kingdom  ;  therefore  also  in  the 
original,  the  spices  of  which  the  oil  of  anointing  was  com- 
posed, are  from  another  derivation  than  the  spices  of 
which  the  incense  was  composed ;  for  there  are  in  the 
Word  terms  peculiarly  used  to  express  those  things  which 
are  of  the  celestial  kingdom,  and  others  peculiarly  used  to 
express  those  of  the  spiritual  kingdom  ;  and  still  others 
which  are  common  to  both.  But  in  order  that  it  may  be 
known  what  those  terms  are,  it  must  first  be  known  that 
heaven  is  divided  into  two  kingdoms,  likewise  the  church  ; 
and  that  in  the  celestial  kingdom  the  essential  is  the  good 
of  love  to  the  Lord,  but  in  the  spiritual  kingdom  the  good 
of  charity  toward  the  neighbor  —  what  the  difference  be- 
tween them  is,  see  the  numbers  cited  above  (n.  9277). 
That  the  spice  which  is  here  named  signifies  the  percep-  4 
tion  and  affection  for  celestial  truth,  is  evident  in  Isaiah  : 
Instead  of  sweet  spices  there  shall  be  rottenness;  and  in- 
stead of  a  girdle  a  rent ;  and  instead  of  well-set  hair  bald- 
ness (iii.  24).  The  daughters  of  Zion  are  here  described, 
by  whom  is  signified  the  celestial  church,  in  this  case  per- 
verted ;  therefore  its  spices  are  expressed  by  the  same 
term  as  in  this  verse ;  and  by  rottenness  in  their  place  is 
signified  that  in  the  place  of  perception  and  affection  for 
truth  from  good,  and  life  thence,  shall  be  perception  and 
affection  for  falsity  from  evil,  in  which  is  nothing  of  life. 
And  in  Ezekiel :  The  traders  of  Sheba  and  Raaniah,  they  5 
were  thy  traders  in  the  chief  of  every  spice,  and  in  every 
precious  stone  and  gold  (xxvii.  22).  This  was  said  of 
Tyre,  by  which  are  signified  knowledges  of  good  and  truth 
in  the  church ;  and  by  Sheba  and  Raamah  are  signified 
those  who  are  in  knowledges  of  celestial  things.  So  where  6 
the  queen  of  Sheba  is  mentioned  in  the  First  Book  of  the 
Kings  :  The  queen  of  Sheba  gave  to  Solomon  a  hundred 
and  twenty  talents  of  gold,  and  of  spices  very  great  store, 
and  precious  stones:  there  came  no  more  such  abundance 


342 


EXODUS. 


[No.  10254. 


of  Spices  as  these  (x.  10).  That  Sheba  especially  repre- 
sents those  who  are  in  the  knowledges  of  celestial  things, 
may  be  seen  above  (n.  11 71,  3240).  From  which  it  is 
plain  that  these  spices  from  which  the  oil  of  anointing 
was  prepared,  signify  perception  and  affection  for  truth 
such  as  they  have  who  are  in  the  celestial  kingdom  of  the 
7  Lord.  The  reason  why  the  sweet  spices  with  which  the 
anointing  oil  was  prepared,  which  were  noble  myrrh,  fra- 
grant cinnamon,  fragrant  calamus,  and  cassia,  belong  to  the 
celestial  class,  that  is,  to  those  things  which  are  of  the 
celestial  kingdom  of  the  Lord,  is,  that  the  oil  of  anointing 
signified  the  Divine  good  of  the  Divine  love  in  the  Lord, 
which  in  heaven  is  His  Divine  celestial  —  that  the  oil  of 
anointing  has  this  signification,  see  above  (n.  9954,  10019). 

10255.  Half  so  much,  two  hundred  and  fifty.  That  this 
signifies  corresponding  quantity,  is  evident  from  the  sig- 
nification of  a  number,  the  half  of  a  foregoing,  as  some- 
thing, and  as  much  as  is  sufficient,  or  as  much  as  is  for  use, 
thus  also  as  much  as  corresponds.  Hence  it  is  that  two 
hundred  and  fifty,  because  it  is  half  of  the  previous  num- 
ber, five  hundred,  signifies  corresponding  quantity.  How 
the  case  is,  may  be  evident  from  examples.  Let  ten  be  an 
example  :  when  this  number  signifies  all,  then  the  half  of 
it  or  five  signifies  some ;  when  ten  signifies  what  is  full, 
then  five  signifies  as  much  as  is  sufficient ;  but  when  ten 
signifies  much,  five  signifies  somewhat,  and  so  on  :  so  also 
with  other  numbers  when  they  are  halved.  That  five  signi- 
fies some,  also  somewhat,  and  likewise  as  much  as  is  suffi- 
cient, and  as  much  as  is  for  use,  see  above  (n.  4638,  5708, 
5956,  9102,  9689),  thus  with  variety  according  as  the 
number  ten  signifies  all,  what  is  full,  or  much.  It  is  simi- 
lar with  the  signification  of  fifty  in  respect  to  a  hundred, 
and  of  two  hundred  and  fifty  in  respect  to  five  hundred ; 
it  does  not  matter  whether  a  number  is  greater  or  less, 
since  the  greater  numbers  have  a  like  signification  with  the 
less  from  which  they  are  composed  (n.  5335,  5708,  7973)1 


No.  10256.]      CHAPTER  XXX.   VER.   22  -33- 


343 


and  numbers  in  the  Word  signify  things  —  see  the  passages 
cited  above  (n.  9488,  10127).  From  this  it  may  be  evi- 
dent that  the  present  number,  which  is  half  of  the  previ- 
ous one,  does  not  signify  half  the  perception  of  interior 
truth  in  respect  to  the  perception  of  exterior  truth,  but  a 
corresponding  quantity.  For  things  in  the  heavens  are  not 
measured  and  numbered  as  on  earth,  since  in  the  heavens 
there  are  not  spaces,  nor  times,  but  instead  thereof  states, 
which  are  perceived  as  to  quality  and  quantity  without 
regard  to  any  numbering.  For  numbering  and  measure- 
ment involve  such  things  as  are  of  space  and  time,  thus 
which  are  proper  to  nature  in  outmosts. 

10256.  And  fragrant  calamus.  That  this  signifies  per- 
ception and  affection  for  interior  truth,  is  evident  from  the 
signification  of  fragrant  calamus,  as  perception  and  affec- 
tion for  interior  truth,  for  calamus  is  that  truth,  and  fra- 
grancy  is  perception  and  affection  thereof.  That  calamus 
is  truth,  will  be  seen  below,  and  that  fragrancy  is  percep- 
tion and  affection  thereof,  see  just  above  (n.  10254).  By 
interior  truth  is  here  meant  the  truth  of  the  internal  man 
which  is  exterior  there,  according  to  what  was  said  above 
(n.  10254),  namely,  that  in  the  external  man  there  is  an 
interior  and  exterior,  and  so  also  in  the  internal ;  hence 
four  sweet  spices  were  used  for  preparing  the  oil  of  anoint- 
ing, namely,  noble  myrrh,  fragrant  cinnamon,  fragrant  cala- 
mus, and  cassia  ;  and  by  noble  myrrh  is  signified  perception 
of  exterior  truth  in  the  external  man,  which  is  sensual  truth  ; 
by  fragrant  cinnamon  interior  truth  there,  which  is  natural 
truth ;  by  fragrant  calamus  exterior  truth  in  the  internal 
man,  and  by  cassia  interior  truth  there  ;  and  by  oil  of  olive 
good  itself  from  which  are  the  affections  and  perceptions 
of  those  truths.  That  calamus  is  interior  truth  may  be  evi- 
dent from  the  passages  in  the  Word  where  it  is  mentioned  ; 
yet  there  it  is  not  called  fragrant  calamus,  but  only  calamus, 
and  sweet  or  good  calamus  —  as  in  Isaiah  :  Thou  hast  not 
called  upon  Me,  O  Jacob  .  .  .  thou  hast  bought  Me  no 


344 


EXODUS. 


[No.  10256. 


sweet  calamus  with  silver,  neither  hast  thou  filled  Me  with 
the  fat  of  thy  sacrifices  (xliii.  22,  24).  And  in  Ezekiel : 
Dan  and  Javan  furnished  yarn  in  thy  fairs  ;  bright  iron, 
cassia,  and  calamus  were  in  thy  tnerchandise  (xxvii.  19). 
And  in  Jeremiah  :  To  what  purpose  cometh  to  Me  frankin- 
cense from  Sheba,  and  the  sweet  calamus  from  a  far  coun- 
4  try  ?  (vi.  20.)  That  in  these  passages  by  calamus  is  meant 
something  of  the  church  and  worship  there  is  plain ;  for 
otherwise  to  what  purpose  would  it  be  that  they  should  buy 
for  Jehovah  calamus  with  silver?  and  that  sweet  calamus 
should  come  to  Him  from  a  far  country  ?  And  as  some- 
thing of  the  church  and  its  worship  is  signified,  it  follows 
that  it  is  truth  or  good,  since  all  things  of  the  church  and 
of  worship  have  reference  to  these  ;  but  what  truth  or  good 
is  signified,  celestial  or  spiritual,  of  the  external  or  the  in- 
ternal man,  is  evident  from  the  internal  sense  of  the  above 
passages  examined  in  its  series :  that  it  is  interior  truth  is 
plain. 

10257.  Two  hundred a7id fifty.  That  this  signifies  corre- 
sponding quantity  and  quality,  is  evident  from  what  was 
shown  just  above  (n.  10255). 

10258.  And  cassia.  That  this  signifies  interior  truth 
from  good,  is  evident  from  the  signification  of  cassia,  as 
interior  truth  of  the  internal  man.  That  cassia  has  this  sig- 
nification, is  plain  from  what  has  been  said  and  shown 
above ;  for  heavenly  things  follow  in  order  from  outmost  to 
inmost,  and  therefore  it  is  inmost  truth  which  is  signified  by 
cassia,  for  it  is  fourth  in  order.  Cassia  is  truth  from  good 
because  inmost  truth  proceeds  immediately  from  good,  and 
jointly  acts  with  good  in  lower  planes  ;  as  takes  place  when 
the  intellectual  acts  altogether  as  one  with  the  will,  so  that 
it  is  not  distinguished  whether  the  act  is  from  the  one  or 
from  the  other.  Heavenly  things  also,  the  more  interior 
they  are  the  more  perfect  they  are,  for  all  perfection  in- 
creases toward  interiors,  and  all  perfection  is  from  good, 

2  that  is,  by  good  from  the  Lord.   Cassia  is  mentioned  among 


No.  10258.]      CHAPTER   XXX.   VER.   22  -33. 


345 


those  things  which  signify  what  is  heavenly  in  Ezekiel :  Dan 
and  Javan  furnished  yarn  in  thy  fairs  ;  bright  iron,  cassia, 
aud  calamus  were  in  thy  merchandise  (xxvii,  19).  The 
subject  is  there  Tyre,  by  which  are  signified  knowledges  of 
truth  and  good  in  the  church  (see  n.  1201)  ;  and  by  Dan 
and  Javan  those  who  are  in  knowledges  of  heavenly  things, 
bright  iron  is  outmost  heavenly  truth,  and  cassia  is  inmost 
truth.  Cassia  of  this  kind  is  not  mentioned  in  other  pas-  3 
sages  in  the  Word,  but  in  David  is  mentioned  kesia  and 
other  species  of  cassia  :  God,  thy  God,  hath  anointed  thee, 
all  thy  garments  with  the  oil  of  gladness,  with  myrrh,  aloes, 
cassia  [kesia']  (Ps.  xlv.  8,  9).  The  subject  in  this  Psalm 
throughout  is  the  Lord,  and  indeed  the  glorification  of  His 
Human.  He  who  does  not  know  the  internal  sense  of  the 
Word  cannot  know  what  is  signified  by  anointing  all  gar- 
ments with  myrrh,  aloes,  and  cassia,  where  the  Lord  is  re- 
ferred to.  That  garments  are  not  meant,  is  plain,  nor  4 
myrrh,  aloes,  and  cassia  with  which  they  were  anointed,  but 
Divine  truths  from  Divine  good,  which  the  Lord  put  on  as 
to  His  Human.  For  anointing  was  nothing  else  than  a 
representative  of  the  Divine  good  in  the  Divine  Human  of 
the  Lord,  hence  by  myrrh,  aloes,  and  cassia  are  signified 
Divine  truths  in  their  order  proceeding  from  the  Divine 
good  which  was  in  Him  ;  hence  also  by  garments  is  signi- 
fied His  Divine  Human.  For  whether  we  speak  of  the  Di- 
vine Human  of  the  Lord,  or  of  the  Divine  truth,  it  is  the 
same,  inasmuch  as  the  Lord  when  He  was  in  the  world  was 
Divine  truth  itself,  and  when  He  went  out  of  the  world.  He 
made  Himself  Divine  good,  from  which  is  Divine  truth  — 
see  the  numbers  cited  above  (n.  9199,  9315).  That  also 
in  the  Word  is  called  a  garment  which  covers  something 
else,  whatever  it  be.  The  like  is  signified  by  the  Lord's 
garments  in  Isaiah  (Ixiii.  2,  3),  and  also  other  places  :  that 
garments  signify  truth  clothing  good,  may  be  seen  above 
(n.  2576,  4545,  4763,  5248,  5319,  5954,  9093,  9212,  9216, 
9952).    Thus  it  is  now  plain  that  by  kesia,  above  men- 


346 


EXODUS. 


[No.  10258. 


tioned,  which  is  a  species  of  cassia,  is  signified  the  Divine 
truth  which  immediately  proceeds  from  the  Divine  good, 
which  truth  is  inmost  truth. 

10259.  Five  hundred.  That  this  signifies  full,  is  evident 
from  what  was  shown  above  (n.  10253).  The  reason  why 
five  hundred  in  the  shekel  of  holiness  were  taken  of  myrrh, 
and  five  hundred  of  cassia,  but  only  two  hundred  and  fifty 
of  fragrant  cinnamon,  and  of  fragrant  calamus,  was,  that 
myrrh  signified  sensual  truth  which  is  truth  last  in  order, 
and  cassia  truth  that  immediately  proceeds  from  good, 
which  is  inmost  truth  ;  whereas  fragrant  cinnamon  and  fra- 
grant calamus  signified  interior  truths,  which  are  middle ; 
and  of  the  last  and  inmost  there  must  be  what  is  full,  but  of 
the  middle  corresponding  quantity,  for  mediates  must  be 
in  correspondence  or  proportion  with  what  is  first  and  what 
is  last. 

10260.  In  the  shekel  of  holiness.  That  this  signifies  the 
estimation  of  truth  and  of  good,  is  evident  from  the  signifi- 
cation of  the  shekel  of  holiness,  as  the  price  and  estimation 
of  truth  and  good  as  to  its  quahty  and  quantity  (see  n.  2959, 
1022 1 ). 

10261.  And  oil  of  olive.  That  this  signifies  the  Divine 
celestial  good  of  the  Lord,  is  evident  from  the  signification 
of  oil,  as  good  both  celestial  and  spiritual  (see  n.  886, 4582, 
9780)  ;  and  from  the  signification  of  olive,  as  celestial  love, 
of  which  below ;  hence  by  oil  of  olive  is  signified  the  good 
of  celestial  love,  or  what  is  the  same,  celestial  good.  It  is 
called  the  Divine  celestial  good  of  the  Lord,  because  all 
good  which  is  essentially  good  in  the  heavens,  is  from  the 

2  Divine  of  the  Lord.  But  it  is  to  be  known  that  the  Divine 
good  of  the  Lord  in  itself  is  single  [««/V«;«],  for  it  is  infi- 
nite, and  contains  infinites  in  itself ;  what  is  infinite  is  single, 
since  the  infinites  which  it  contains,  make  one.  But  that  it 
is  distinguished  into  celestial  and  spiritual  is  owing  to  its 
reception  by  angels  in  the  heavens  and  by  men  on  earth  ; 
received  by  angels  and  men  who  are  of  the  Lord's  celestial 


No.  10261.]     CHAPTER  XXX.  VER.  22-33. 


347 


kingdom,  it  is  called  Divine  celestial  good,  but  received  by 
angels  and  men  who  are  of  the  Lord's  spiritual  kingdom,  it 
is  called  Divine  spiritual  good ;  for  all  angels  and  men  re- 
ceive variously  or  dissimilarly  the  one  only  good  of  the 
Lord.  This  is  like  the  heat  and  light  of  the  sun  of  the 
world,  which,  though  considered  in  themselves  they  are 
single,  yet  vary  according  to  the  times  of  the  year,  and  of 
the  day,  and  also  in  every  region  of  the  earth ;  which  varia- 
tion of  heat  and  light  is  not  effected  by  the  sun,  but  by  the 
various  turning  of  the  earth,  according  to  the  varieties  of  its 
circuit  and  rotation,  thus  also  by  reception.  The  same  light 
also  varies  in  every  object  according  to  reception,  whence 
come  colors.  From  this  it  may  be  evident  whence  it  is  that 
the  Divine  good  of  the  Lord,  which  is  single,  because  infi- 
nite, is  called  celestial  and  spiritual.  That  oil  is  good  both  3 
celestial  and  spiritual,  is  evident  from  the  passages  above 
cited  ;  but  that  olive  is  celestial  love,  and  oil  the  perception 
and  affection  of  that  love,  is  evident  from  the  passages  in 
the  Word  where  oil  and  olive  are  named  —  as  from  the  fol- 
lowing :  The  prophet  saw  a  candlestick  all  0/ gold,  its  seven 
lamps  were  upon  it,  two  olive  trees  were  near  it,  one  upon 
the  right  side  of  the  bowl,  and  the  other  upon  the  left  side 
thereof.  .  .  ,  And  I  answered  and  said  to  the  angel,  What 
are  these  two  olive  trees,  and  what  are  these  two  olive  ber- 
ries, which  are  beside  the  two  pipes  of  gold  ?  .  .  .  He  said, 
these  are  the  two  sons  of  olives  that  stand  near  the  Lord  of 
the  whole  earth  (Zech.  iv.  2,  3,  11,  12,  14).  What  these  4 
prophecies  involve  cannot  be  known  to  any  one  unless  he 
knows  from  the  internal  sense  what  is  signified  by  a  candle- 
stick, and  what  by  an  olive  tree ;  that  a  candlestick  signi- 
fies the  spiritual  heaven,  and  its  lamps  the  holy  truths  there, 
see  above  (n.  9548,  9551,  9555, 9558,  9561,  9684) ;  hence 
it  is  evident  that  an  olive  tree  signifies  the  celestial  king- 
dom from  the  perception  and  affection  for  good,  and  the 
olive  berries  signify  holy  goods  there,  the  truths  of  which 
are  signified  by  the  sons  of  olives.    Two  signifies  the  in- 


348 


EXODUS. 


[No.  10261. 


ternal  and  external  of  that  kingdom,  and  conjunction. 

5  Like  things  are  signified  by  oil  and  candlestick  in  the  Apoc- 
alypse :  /  will  give  unto  My  two  witnesses,  and  they  shall 
prophesy  a  thousand  two  hundred  and  sixty  days,  clothed  in 
sackcloth.  These  are  the  two  olive  trees,  and  the  two  candle- 
sticks, which  are  standing  before  the  God  of  the  earth  (xi. 
3,4).  And  in  Isaiah:  I  will  plant  in  the  wilderness  the 
cedar  of  shiitim,  and  the  myrtle,  and  the  oil  tree  (xli.  19). 
The  cedar  and  the  oil  tree  are  named  because  the  cedar 
signifies  spiritual  good,  and  the  oil  tree  celestial  good. 
Spiritual  good  is  charity  toward  the  neighbor,  and  celestial 
good  is  love  to  the  Lord  ;  to  plant  them  in  the  wilderness 

6  is  in  lands  out  of  the  church,  thus  among  the  nations.  And 
in  Hosea  :  His  branches  shall  spread,  and  his  honor  shall 
be  as  the  olive  tree,  and  his  smell  as  Lebanon  (xiv.  6)  ;  by 
olive  tree  is  here  also  signified  celestial  good,  and  by  Leba- 
non spiritual  good,  thus  by  Lebanon  the  same  as  by  cedar, 

7  since  Lebanon  was  a  forest  of  cedars.  And  in  Isaiah  :  Thus 
shall  it  be  in  the  midst  of  the  earth,  among  the  people,  as  the 
beating  of  an  olive  tree,  as  the  grape  gleanings  when  the  vin- 
tage is  done  (xxiv.  13  ;  also  xvii.  6).  It  is  called  the  beat- 
ing of  the  olive  tree,  and  the  gleanings  of  the  finished 
vintage,  because  the  olive  tree  signifies  the  church  which  is 
in  celestial  good,  and  the  vine  the  church  which  is  in  spir- 
itual good  ;  for  in  the  Word  where  good  is  spoken  of,  truth 
is  also  spoken  of,  by  reason  of  their  marriage  ;  so  where  the 
celestial  is  spoken  of,  the  spiritual  is  also  spoken  of.  The 
celestial  is  also  predicated  of  good  and  the  spiritual  of  truth 
—  see  in  the  passages  cited  above  (n.  9263,  9314)  ;  and 
therefore  also  the  vine  and  the  olive  —  that  a  vine  is  the 
spiritual  church  and  its  good  and  truth,  may  be  seen  above 

8  (n.  1069,  5113,  6376,9277).  For  this  reason  the  vine  and 
tlie  olive  are  named  together  in  other  places  —  as  in  David  : 
Thy  wife  shall  be  as  a  fruitful  vine,  in  the  sides  of  thy  house  : 
thy  children  like  olive  plants  round  about  thy  table  (Ps. 
cxxviii.  3).    In  Habakkuk  :  The  fig  tree  shall  not  blossom, 


No.  I026I.]      CHAPTER  XXX.  VER.  22-33. 


349 


neither  shall  fruit  be  in  the  vines ;  the  labor  of  the  olive 
yard  shall fail  (iii.  17).  And  in  Amos  :  The  7nultitude  of 
your  gardens  and  your  vineyards  and  your  fig  trees  and  your 
olive  trees  hath  the  palmerworm  devoured  (iv.  9).  The 
fig  tree  is  here  also  mentioned  because  the  fig  tree  signifies 
the  good  of  the  external  church  (n.  5113),  but  the  vine  the 
good  of  the  internal  spiritual  church,  and  the  olive  the  good 
of  the  internal  celestial  church  —  as  in  other  places.  Since  9 
the  wood  of  olive  or  the  oil  tree  signified  the  good  of  celes- 
tial love,  therefore  the  two  cherubs,  which  were  in  the  secret 
place  of  the  temple,  were  made  of  olive  wood,  as  were  the 
doors,  threshold,  and  posts  (i  Kings  vi.  23,31,  32);  for 
by  the  secret  place  of  the  temple  was  represented  the  in- 
most heaven,  where  celestial  good  is,  therefore  all  things 
which  were  therein  signified  celestial  things.  That  the  ark 
which  was  there,  and  for  which  the  secret  place  was  made, 
signified  the  inmost  heaven  where  the  Lord  is,  may  be  seen 
above  (n.  9485 ).  The  same  also  was  signified  by  the  mount  10 
of  Olives,  which  was  over  against  the  temple,  as  by  the 
olive,  just  as  the  like  was  signified  by  Lebanon  as  by  the 
cedar ;  therefore  that  all  things  might  be  represented  in  the 
heavens  which  the  Lord  performed  when  He  was  in  the 
world,  and  especially  Divine  celestial  things,  the  Lord  was 
very  often  in  the  mount  of  Olives  when  He  was  at  Jerusa- 
lem—  as  is  evident  in  Luke  :  Jesus  every  day  was  teaching 
in  the  temple,  and  every  night  He  went  out  and  lodged  in  the 
mount  that  is  called  the  mount  of  Olives  (xxi.  37).  And  in 
another  place  :  Jesus  came  out  and  went  as  His  custom 
was,  unto  the  tnount  of  Olives  (xxii.  39).  That  this  moun- 
tain was  over  against  the  temple,  is  seen  in  Mark  (xiii.  3  : 
Matt.  xxiv.  3).  That  the  mount  of  Olives  signified  Divine  11 
celestial  good,  is  evident  in  Zechariah,  where  it  is  said, 
that  the  feet  of  Jehovah  shall  stand  upon  the  mount  of 
Olives  before  the  face  of  Jerusalem,  and  He  shall  there  fight 
against  the  nations  ;  and  that  mountain  shall  cleave  asun- 
der, part  toward  the  east,  and  toward  the  sea,  with  a  great 


EXODUS. 


[No.  10261. 


valley  ;  and  part  of  the  mountain  shall  remove  toward  the 
north,  and  part  toward  the  south  (xiv.  4).  In  this  passage 
is  described  the  state  of  heaven  and  the  church  when  the 
Lord  was  in  the  world  and  fought  against  the  hells  and 
overcame  them  and  at  the  same  time  brought  the  heavens 
into  order ;  the  nations  there  against  which  He  fought,  are 
evils  from  the  hells ;  the  mount  of  Olives  upon  which  His 
feet  stood,  is  the  Divine  good  of  the  Divine  love,  for  from 
this  He  fought  and  conquered ;  the  cleaving  asunder  of  the 
mountain  toward  the  east  and  toward  the  sea,  with  a  great 
valley,  signifies  the  separation  of  heaven  and  hell ;  as  also 
its  receding  toward  the  north  and  the  south  ;  for  they  are 
said  to  be  in  the  south  who  are  in  the  light  of  truth,  in  the 
east  they  who  are  in  the  love  of  good,  but  toward  the  sea 
[or  west]  those  who  are  in  evils,  and  to  the  north  those  who 
are  in  falsities. 

10262.  A  hin.  That  this  signifies  the  quantity  for  con- 
junction, is  evident  from  the  signification  of  a  hin,  which 
was  a  measure  of  liquids,  here  of  oil,  as  the  quantity  for 
conjunction  ;  for  by  oil  is  signified  the  Divine  celestial  good 
of  the  Lord,  which  is  the  means  itself  of  conjunction  of 
all  in  the  heavens,  hence  by  its  measure  is  signified  the 
quantity  for  conjunction,  and  the  all  of  conjunction.  The 
Divine  celestial  good  of  the  Lord  is  the  conjunctive  itself 
of  all  because  it  is  the  esse  itself  of  the  life  of  all ;  for 
it  vivifies  all  things  by  the  Divine  truth  proceeding  from 
that  Divine  good,  and  it  vivifies  according  to  the  quality  of 
reception.  Angels  are  receptions,  and  also  men  ;  the  truths 
and  goods  with  them  give  the  quality  according  to  which 
2  is  effected  reception,  thus  conjunction.  Two  measures 
which  were  in  holy  use  are  mentioned  in  the  Word,  one 
for  liquids,  which  was  called  the  hin,  the  other  for  dry 
things,  which  was  called  the  ephah ;  by  the  hin  were  meas- 
ured oil  and  wine,  and  by  the  ephah  meal  and  fine  flour  ; 
the  measure  hin,  which  was  for  oil  and  wine,  was  divided 
into  four  parts,  but  the  measure  ephah  was  divided  into  ten. 


No.  10262.]      CHAPTER  XXX.  VER.  22  -33.  35I 

The  reason  why  the  measure  hin  was  divided  into  four,  was, 
that  it  might  signify  what  is  conjunctive,  for  four  is  conjunc- 
tion ;  but  that  the  measure  ephah  was  divided  into  ten  was 
that  it  might  signify  what  is  receptive,  the  quality  whereof 
was  marked  by  the  numbers,  for  ten  signifies  much,  all,, 
and  what  is  full.  That  four  means  conjunction,  see  above 
(n.  8877,  9601,  9674,  10136,  10137)  ;  and  ten  much,  all, 
and  what  is  full,  alike  with  a  hundred  (n.  1988,  3107,  4400, 
4638,  8468,  8540,  9745,  10253).  That  the  measure  a  hin  3 
was  for  oil  and  wine  in  the  sacrifices,  and  that  it  was  divided 
into  four,  but  the  measure  ephah  for  meal  and  fine  flour, 
which  were  for  the  bread  offering  in  the  sacrifices,  and  that 
this  was  divided  into  ten,  may  be  evident  from  what  is  said 
in  Exodus  (xxix.  40  :  Lev.  v.  11  j  xxiii.  13  :  Num.  xv.  3-10  ; 
xxviii.  5,  7,  14).  From  these  things  it  is  plain  that  by  a 
hin  is  signified  the  quantity  for  conjunction,  and  by  an 
ephah  the  quantity  for  reception  ;  oil  also  conjoined  the 
fine  flour,  and  the  flour  received  it,  for  in  the  bread  offer- 
ing there  was  oil  and  fine  flour.  There  were  other  meas-  4 
ures  besides,  which  were  in  common  use  both  for  dry  things 
and  for  liquids  :  the  dry  measures  were  called  homer  and 
omer,  and  the  liquid  measures  the  cor  and  the  bath.  The 
homer  contained  ten  ephahs,  and  the  ephah  ten  omers  ;  but 
the  cor  contained  ten  baths,  and  the  bath  ten  lesser  parts — 
concerning  which  see  in  Exodus  (xvi.  36  :  Ezek.  xlv.  11,  13, 
24).  But  in  Ezekiel,  where  the  new  temple  is  described,  S 
there  is  another  division  of  the  ephah  and  the  bath,  the 
ephah  and  the  bath  being  there  divided  not  into  ten,  but 
into  six ;  and  the  hin  there  corresponds  to  the  ephah,  as  is 
plain  in  that  prophet  (xlv.  13,  14,  24;  xlvi.  5,  7,  n,  14). 
The  reason  is  that  the  subject  there  is  not  celestial  good 
and  its  conjunction,  but  spiritual  good  and  its  conjunction  ; 
and  in  the  spiritual  kingdom  the  corresponding  numbers 
are  twelve,  six,  and  three,  since  by  those  numbers  are  sig- 
nified all,  and  when  they  are  predicated  of  truths  and  goods, 
all  things  of  truth  and  of  good  in  the  complex.    That  those 


352 


EXODUS. 


[No.  10262. 


things  are  signified  by  twelve,  see  above  (n.  3272,  3858, 
3913.  7973)  ;  also  by  six  (n.  3960,  7973,  8148,  10217)  ;  so 
by  three,  by  which  is  signified  fronn  beginning  to  end,  thus 
what  is  fiill,  and  as  to  things,  all  (n.  2788,  4495,  5159,  7715, 
9825,  10127).  These  numbers  involve  similar  things  be- 
cause the  greater  numbers  have  a  like  signification  with  the 
simple  ones  from  which  they  arise  by  multiplication  (see 
6  n-  5291^  5335.  5708,  7973).  As  by  the  hin  is  signified  the 
quality  for  conjunction  also  with  spiritual  truth,  therefore 
likewise  for  the  bread  ofi"ering  in  the  sacrifices  made  from 
the  ram,  was  taken  a  third  part  of  a  hin  of  oil,  and  for  the 
drink  offering  a  third  part  of  wine  (Num.xv.  6,  7)  ;  for  by 
the  ram  is  signified  spiritual  good  (n.  2830,  9991).  Thus 
it  is  now  further  manifest  that  by  numbers  in  the  Word  are 
signified  things  :  otherwise  to  what  purpose  would  have  been 
the  so  frequent  designation  of  quantity  and  measure  by 
numbers  in  Moses,  in  Ezekiel,  and  elsewhere  ?j 

10263.  -^'^^  thou  shalt  make  it  an  oil  of  anointing  of 
holiness.  That  this  signifies  the  representation  of  the  Di- 
vine good  of  the  Divine  love  of  the  Lord,  is  evident  from 
what  was  shown  above  concerning  the  oil  of  anointing  (see 
n.  9954,  looii,  10019). 

10264.  An  ointment  of  ointment.  That  this  signifies  in 
all  things  and  each  of  His  Human,  is  evident  from  the 
signification  of  ointment,  when  said  of  the  oil  of  anointing, 
by  which  is  signified  a  representative  of  the  Divine  good  of 
the  Divine  Human  of  the  Lord,  as  what  is  Divine  in  all 
things  and  each  of  His  Human.  That  this  is  signified  by 
an  ointment  of  ointment  is  because  all  the  sweet  spices 
mentioned  above,  which  were  best  myrrh,  fragrant  cinna- 
mon, fragrant  calamus,  and  cassia,  are  meant  by  the  oint- 
ment of  ointment ;  in  the  original  tongue  also  sweet  spice  in 
general  is  signified  by  that  term  ;  but  the  translators  call  it 

2  ointment  from  anointing.  A  sweet  spice  of  sweet  spice 
signifies  in  all  things  and  each  of  the  Lord's  Human,  be- 
cause the  truths  of  the  whole  human  with  their  percep- 


No.  10264.]      CHAPTER  XXX.  VER.  22-33. 


353 


tions  and  aflfections  are  signified,  namely,  outmost  truth 
which  is  of  the  sensual  with  its  perception,  by  myrrh  (see 
n.  10252)  ;  interior  truth  of  the  natural  or  external  man 
with  its  perception  and  affection,  by  fragrant  cinnamon  (see 
n.  10254)  ;  truth  still  more  interior  which  is  of  the  internal 
man  with  its  perception  and  affection,  by  fragrant  calamus 
(n.  10256)  ;  and  inmost  truth  with  its  perception  and  affec- 
tion, by  cassia  (n.  10258).  Thus  by  those  things  the  whole 
human  is  signified,  for  all  things  and  each  with  man  have 
reference  to  truths  and  their  perceptions  and  affections, 
since  they  constitute  his  life.  For  it  may  be  known  that  3 
man  without  perception  and  affection  for  truth  and  good, 
is  not  a  man,  inasmuch  as  all  and  each  of  the  things  which 
he  thinks  have  reference  to  truth  and  their  perceptions, 
and  to  goods  and  their  affections.  The  thoughts  and  affec- 
tions of  man  are  nothing  else  ;  for  man  has  an  intellectual 
and  a  voluntary,  the  intellectual  is  constituted  from  the  per- 
ception of  truth,  and  the  voluntary  from  the  affection  for 
good.  That  the  whole  man  from  head  to  heel,  both  inte- 
rior and  exterior,  is  nothing  but  his  truth  or  falsity  and  his 
good  or  evil,  and  that  the  body  is  their  external  form,  is  an 
arcanum  which  has  not  yet  been  known  in  the  world. 
From  this  it  may  now  be  evident  that  by  a  sweet  spice  of  4 
sweet  spice,  or  ointment  of  ointment,  by  which  are  under- 
stood all  truths  from  the  outmost  to  the  inmost,  thus  truths 
in  their  whole  complex,  are  signified  all  and  each  of  the 
things  in  man,  or  from  which  he  is  man ;  consequently 
when  that  sweet  spice  is  predicated  of  the  Lord,  that  it  sig- 
nifies all  things  and  each  of  His  Human.  It  is  said,  thou  S 
shalt  make  it  an  oil  of  anointing,  and  ointment  of  ointment, 
the  work  of  the  perfumer,  since  the  oil  of  anointing  signi- 
fies the  Divine  good  itself  of  the  Divine  love,  which  was  in 
the  Lord  from  conception  (n.  9954,  looii,  10019)  ;  a 
sweet  spice  of  sweet  spice  signifies  that  good  in  all  and 
each  of  the  things  of  His  Human ;  and  the  work  of  a  per- 
fumer, or  of  a  maker  of  ointment,  signifies  from  the  influx 


354 


EXODUS. 


[No.  10264. 


and  operation  of  His  Divine ;  for  the  Lord  alone  as  to  His 
Human  was  the  anointed  of  Jehovah  (n.  9954). 

10265.  The  work  of  a  perfumer.  That  this  signifies 
from  the  influx  and  operation  of  His  Divine  which  was  in 
the  Lord  from  conception,  is  evident  from  the  signification 
of  a  perfumer,  or  a  maker  of  ointment,  as  the  one  who 
does  the  work ;  therefore  when  it  is  said  of  the  Lord,  the 
Divine  Itself  is  signified,  and  by  work  Its  operation.  What- 
ever is  said  in  the  Word  is  to  be  understood  in  reference  to 
that  of  which  it  is  said ;  when  therefore  it  is  said  of  the 
Divine,  it  is  to  be  understood  of  the  Divine  and  of  His 
operation.  His  influx  and  attributes,  however  it  sounds  in 
the  sense  of  the  letter.  In  the  inmost  heaven  all  things  of 
the  Word  are  applied  to  the  Divine  Human  of  the  Lord, 
for  angels  there  think  immediately  from  the  Lord,  and  per- 
ceive the  Word  in  its  inmost  sense,  which  is  celestial. 
Wherefore  there  by  ointment  of  ointment,  the  work  of  a 
maker  of  ointment,  they  perceive  nothing  else  than  what  is 
of  the  Divine  Itself  which  was  in  the  Lord  from  conception, 
and  its  influx  and  operation  into  all  and  each  of  the  things 
of  His  Human ;  for  the  Human  of  the  Lord  is  the  Divine 
Itself  with  them.  They  know  that  the  Divine  good  of  the 
Divine  love,  which  is  called  the  Father,  is  in  the  Divine 
Human  of  the  Lord,  which  is  the  Son,  reciprocally,  accord- 
ing to  the  Lord's  words,  that  the  Father  is  in  Him  and  He 
in  the  Father  (John  xiv.  10,  11)  ;  and  that  they  are  one 
(x.  30).  Wonder  not  that  by  a  maker  of  ointment  or  of 
perfumes  is  signified  the  Divine  Itself,  when  Jehovah  in  the 
Word  throughout  calls  Himself  the  Former,  and  the  Maker, 
yea,  even  the  Potter  —  as  in  Isaiah  :  O  Jehovah,  Thou  art 
our  Father;  we  are  the  clay,  and  Thou  our  Potter ;  and 
we  all  are  the  work  of  Thy  hand  (Ixiv.  8)  ;  and  also  in 
other  passages  in  the  same  prophet,  and  in  Jeremiah  (xviii. 
2-46). 

10266.  In  these  last  verses  is  described  by  the  prepara- 
tion of  the  oil  of  anointing  the  Divine  good  of  the  Divine 


No.  10267.]     CHAPTER  XXX.  VER.  22  -33. 


355 


love  of  the  Lord  in  His  Divine  Human,  and  in  the  respect- 
ive sense  the  good  of  love  with  man  from  the  Lord ;  for 
what  is  said  in  the  Word  in  the  supreme  sense  of  the  Lord, 
in  the  respective  sense  is  also  said  of  man,  since  the  regen- 
eration of  man  is  an  image  of  the  glorification  of  the  Hu- 
man of  the  Lord  (see  n.  3138,  3212,  3296,  3490,  4402, 
5688).  Thus  it  is  plain  that  the  preparation  of  the  oil  of 
anointing  involves  also  the  generation  and  formation  of  the 
good  of  love  with  man  from  the  Lord  ;  consequently  that 
the  good  of  love  is  formed  by  the  truths  of  the  church  which 
are  from  the  Word,  first  the  external  truths,  next  those  which 
are  more  and  more  interior,  according  to  the  description 
given  above  ;  and  that  thus  the  external  man  is  first  imbued 
with  them  and  next  the  interior  man  successively.  It  is  to 
be  known  that  in  the  order  in  which  that  good  has  been 
formed  by  truths  from  the  Lord,  or  in  the  order  in  which  it 
has  arisen,  in  the  same  also  it  is  conserved  by  the  Lord  and 
subsists,  for  conservation  is  perpetual  formation,  as  subsist- 
ence is  perpetual  existence.  Hence  it  follows  that  accord- 
ing to  the  quality  of  the  perception  and  aff"ection,  and 
according  to  the  order  in  which  man  has  become  imbued 
with  truths,  such  is  the  good  of  love  with  him.  If  his  affec- 
tion for  truth  has  been  for  the  sake  of  truth  and  good,  with- 
out affection  for  the  sake  of  self  and  the  world,  and  if  the 
order  has  been  from  outermost  truths  to  interior  by  de- 
grees, then  the  good  of  love  is  genuine ;  if  otherwise,  it  is 
spurious,  or  not  good.  It  does  not  matter  if  in  the  begin- 
ning when  the  man  begins  to  be  formed,  his  affection  for 
truth  be  also  for  the  sake  of  himself  and  the  world ;  but 
this  must  be  put  off  as  good  increases  by  truths ;  and  also 
the  man  afterward  is  purified  from  those  lusts  continually, 
as  the  belly  from  things  useless.  He  who  believes  that 
man  can  be  endowed  with  the  good  of  love  without  the 
truths  of  faith  and  a  life  according  to  them,  is  greatly 
deceived. 

10267.      J^^?//  be  the  oil  of  anointing  of  holiness.  That 


356 


EXODUS. 


[No.  10267, 


this  signifies  a  representative  of  the  Lord  as  to  the  Divine 
Human,  is  evident  from  the  signification  of  the  oil  of  anoint- 
ing, as  a  representative  of  the  Divine  good  of  the  Divine 
love  of  the  Lord  (see  n.  9954,  looii,  10019).  This  is 
here  called  the  oil  of  anointing  of  holiness,  that  the  Lord 
may  be  understood  as  to  the  Divine  Human,  since  this 
is  the  holy  itself  in  the  heavens ;  for  the  angels  in  the 
heavens  know  and  acknowledge  no  other  Divine  than  the 
Divine  Human  of  the  Lord,  since  of  this  they  can  think, 
and  this  they  can  love ;  while  of  the  Divine  which  is  called 
the  Father,  they  cannot  think,  thus  cannot  love  it,  since  it 
is  incomprehensible — according  to  the  Lord's  words,  Ve 
have  neither  heard  His  voice  at  any  time,  nor  seen  His 
shape  ( John  v.  37).  What  cannot  be  seen  and  heard,  can- 
not enter  into  any  idea  of  thought  nor  into  any  aff"ection  of 
love  ;  what  is  to  be  comprehended  as  an  object  of  faith  and 
love  must  be  accommodated  to  the  capacity.  That  the  in- 
comprehensible Divine,  which  is  called  the  Father,  is  wor- 
shipped as  well,  when  the  Lord  as  to  the  Divine  Human  is 
worshipped,  is  also  evident  from  the  words  of  the  Lord 
Himself,  where  He  says  that  He  is  the  way,  and  that  no 
one  Cometh  to  the  Father  but  by  Him  (John  xiv.  6)  ;  and 
that  no  one  knoweth  the  Father  but  the  Son,  and  he  to 
whom  the  Son  will  reveal  Him  (Matt.  xi.  27)  ;  and  that  no 
one  hath  seen  the  Father  at  any  time  ;  the  only  begotten  Son, 
Who  is  in  the  bosom  of  the  Father,  He  bringeth  Him  forth 
to  view  (John  i.  18)  ;  therefore  the  Lord  says.  Come  unto 
Me  all  ye,  and  I  will  give  you  rest  (Matt.  xi.  28).  That 
the  Divine  Human  of  the  Lord  is  the  all  in  all  of  heaven, 
and  that  it  is  the  holy  itself  there,  see  above  (n.  9933, 
9972,  10067,  10^59)  ■>  ^Iso  that  the  Lord  alone  is  holy,  and 
all  the  holy  is  from  Him  (n.  9229,  9479,  9680,  9818,  9820, 
9956). 

10268.  And  thou  shalt  anoint  with  it  the  tent  of  meeting. 
That  this  signifies  to  represent  the  Divine  of  the  Lord  in 
the  heavens,  is  evident  from  the  signification  of  anointing 


No.  10269.]      CHAPTER  XXX.  VER.  22-33. 


357 


with  the  oil  of  holiness,  as  inducing  a  representation  of  the 
Divine  good  of  the  Divine  love  of  the  Lord  as  to  the  Divine 
Human  —  for  anointing  signifies  inducing  a  representation, 
inasmuch  as  the  things  which  were  anointed  were  called 
holy,  not  from  the  oil,  but  from  the  representation  of  the 
Divine  which  is  signified  by  the  oil,  because  oil  signifies  the 
Divine  good  of  the  Divine  love,  and  holiness  signifies  the 
Divine  Human,  since  this  alone  is  holy  —  as  may  be  evident 
from  what  has  been  shown  above  (n.  9954,  looii,  10019, 
10264-10267)  ;  and  from  the  signification  of  the  tent  of 
meeting,  as  heaven  in  the  whole  complex,  the  inmost  or 
third  where  the  ark  of  the  Testimony  was,  the  middle  or 
second  where  was  the  table  on  which  was  the  bread  of  Pres- 
ence, where  also  was  the  candlestick  and  the  altar  of  in- 
cense, and  the  outmost  or  first  where  the  court  was  (see 
n- 9457.  9481,  9485,  9784,  9963.  10230,  10242,  10245). 
Thus  it  becomes  plain  that  by  anointing  the  tent  of  meet- 
ing is  signified  inducing  a  representation  of  the  Divine  good 
of  the  Divine  love  of  the  Lord  as  to  His  Divine  Human ; 
and  because  this  is  signified  by  anointing  the  tent  of  meet- 
ing, to  represent  the  Divine  of  the  Lord  in  the  heavens  is 
also  signified.  For  heaven  is  not  heaven  from  the  angels 
viewed  in  their  own  proprium,  but  from  the  Divine  of  the 
Lord  with  them  (n.  9408,  10125,  10151,  10157,  10159). 

10269.  ^■^'^        '^f       Testimony.    That  this  signi- 

fies in  celestial  good  which  is  of  the  inmost  heaven,  is  evi- 
dent from  the  signification  of  anointing  the  ark  of  the 
Testimony,  as  inducing  a  representation  of  the  Divine  in 
celestial  good  which  is  of  the  inmost  heaven  ;  for  by  anoint- 
ing is  signified  inducing  a  representation  of  the  Divine  of 
the  Lord  —  as  just  above  (n.  10268)  ;  and  by  the  ark  of 
the  Testimony  is  signified  the  good  of  the  inmost  heaven. 
That  the  ark  is  the  inmost  heaven,  and  that  the  Testimony 
is  the  Lord  there,  may  be  seen  above  (n.  9485)  ;  and  as  the 
good  which  reigns  in  that  heaven  is  the  good  of  love  to  the 
Lord,  which  is  called  celestial  good,  therefore  by  anointing 


358 


EXODUS. 


[No.  10269. 


the  ark  of  the  Testimony  is  signified  inducing  a  representa- 
tion of  the  Divine  of  the  Lord  in  celestial  good,  which  is  of 
the  inmost  heaven.  How  this  is,  may  be  evident  from  what 
has  been  everywhere  shown  above,  namely,  that  anointing 
represented  the  Lord  as  to  the  Divine  Human ;  for  the 
Lord  as  to  His  Divine  Human  was  alone  the  anointed  of 
Jehovah,  since  in  Him  was  the  Divine  of  the  Father  from 
conception,  and  hence  in  His  Human.  That  the  human 
body  proceeds  from  the  esse  of  the  father  which  is  called 
his  soul,  may  be  known  ;  for  the  likeness  of  the  father  as  to 
the  various  affections  which  are  of  love  appears  with  the 
children  even  in  their  faces ;  hence  every  family  has  that 
peculiar  to  itself  by  which  it  is  distinguished  from  another. 
What  then  must  have  been  the  case  with  the  Lord,  in 
Whom  the  Divine  Itself  was  His  esse,  which  is  called  the 
soul  ?  Hence  the  Lord  says.  He  ihat  hath  seen  Me,  hath 
seen  the  Father.  .  .  .  Believe  Me  that  I  am  in  the  Father, 
and  the  Father  in  Me  (John  xiv.  9,  11). 

10270.  And  the  table  and  all  the  vessels  thereof.  That 
this  signifies  in  spiritual  good  from  the  celestial,  which  is  of 
the  second  heaven,  and  in  ministering  goods  and  truths,  is 
evident  from  the  signification  of  the  tent  of  meeting,  with- 
out the  veil,  where  that  table  was,  as  the  second  heaven 
(see  n.  9457,  9481,  9485);  from  the  signification  of  the 
table,  on  which  was  the  bread  of  Presence,  as  spiritual  good 
from  the  celestial  —  for  the  bread  signifies  celestial  good 
(n.  9545),  and  the  table  on  which  it  was  signifies  spiritual 
good  (n.  9684,  9685)  ;  and  from  the  signification  of  its 
vessels,  as  knowledges  of  celestial  good  and  tnith  (see 
n.  9544),  thus  ministering  goods  and  truths,  for  knowledges 
minister.  The  reason  why  it  is  spiritual  good  from  the 
celestial,  which  is  signified  by  the  table  on  which  was  the 
bread  of  Presence,  is,  that  by  the  tent  of  meeting  without 
the  veil  was  represented  the  second  heaven,  in  which  the 
good  of  charity  toward  the  neighbor  reigns,  which  is  called 
spiritual  good,  and  this  is  so  far  good  as  there  is  in  it  celes- 


No.  10277.]      CHAPTER  XXX,  VER.  22-33. 


359 


tial  good,  which  is  the  good  of  love  to  the  Lord.  For  there 
are  three  kinds  of  good  which  make  the  three  heavens  : 
there  is  the  good  of  love  to  the  Lord,  which  is  called  celes- 
tial good,  and  makes  the  inmost  heaven ;  there  is  the  good 
of  charity  toward  the  neighbor,  which  is  called  spiritual 
good,  and  makes  the  second  heaven  ;  and  there  is  the  good 
of  faith,  which  is  called  spiritual  natural  good,  and  makes 
the  outmost  heaven.  Into  the  celestial  good  which  is  of 
the  inmost  heaven  the  Lord  flows  from  the  Divine  Human 
immediately ;  into  the  spiritual  good  which  is  of  the  second 
heaven  the  Lord  flows  from  the  Divine  Human,  also  me- 
diately through  celestial  good ;  and  into  the  spiritual  natu- 
ral good,  which  is  of  the  outmost  heaven,  the  Lord  flows 
from  the  Divine  Human,  again  also  mediately.  It  is  said 
also  mediately,  since  the  Lord  not  only  flows  into  the  goods 
of  these  heavens  mediately,  but  also  immediately,  as  may 
be  evident  from  what  was  shown  concerning  Divine  influx 
immediate  and  mediate  in  the  numbers  cited  above  (see 
n.  9682). 

1 02  7 1 .  And  the  candlestick  and  the  vessels  thereof.  That 
this  signifies  in  spiritual  truth,  which  is  of  the  second 
heaven,  and  in  ministering  truths,  is  evident  from  the  sig- 
nification of  the  candlestick,  as  a  representative  of  the 
Lord  as  to  spiritual  truth  which  is  of  the  second  heaven 
(see  n.  9548,  955 1. 9555.  955^,  9S6i,  9684)  ;  and  from  the 
signification  of  its  vessels,  as  truths  of  knowledge  which  are 
ministering  (n.  3068,  3079,  9572,  9724). 

10272.  And  ike  altar  of  incense.  That  this  signifies  in 
all  things  of  worship  from  those  goods  and  truths,  is  evi- 
dent from  the  signification  of  the  altar  of  incense,  as  a 
representative  of  all  things  of  worship  which  are  from  love 
and  charity  from  the  Lord  (see  n.  10177,  10198).  It  is 
called  a  representative  of  the  Lord  in  goods  and  truths, 
and  in  ministering  goods  and  truths,  and  in  all  things  of 
worship,  because  the  goods  and  truths  which  are  repre- 
sented, are  so  far  goods  and  truths  as  there  is  in  them  the 


36o 


EXODUS. 


[No,  10272. 


Divine  of  the  Lord.  For  all  goods  and  truths  which  are 
with  man  and  angel,  are  from  the  Lord  ;  without  life  from 
the  Lord  in  them  they  are  dead,  and  even  evil,  for  if  they 
are  not  from  the  Lord,  but  from  man,  they  look  to  man 
and  the  world,  and  those  things  which  have  man  and  the 
world  for  an  end  are  in  themselves  evil,  for  the  end  is  the 
inmost  of  man,  since  it  is  the  soul  of  all  things  which  are  in 
him.  From  this  it  may  be  evident  what  is  meant  by  a  rep- 
resentative of  the  Lord  in  goods  and  truths,  and  in  their 
ministering.  By  ministering  goods  and  truths  are  meant 
goods  and  truths  which  are  in  the  natural  or  external  man, 
which  are  called  knowledges  internal  and  external ;  for  it  is 
these  to  which  the  internal  man  looks,  and  from  which  he 
chooses  such  as  confirm,  which  are  in  agreement  with  the 
life  of  his  affections  or  love ;  and  because  they  are  thus 
subordinate,  they  are  called  ministering.  There  are  also 
goods  and  truths  again  ministering  to  these,  which  are 
called  sensual  knowledges ;  for  the  goods  and  truths  with 
man  are  as  families,  or  as  houses,  in  which  are  the  father  of 
the  family,  sons,  daughters,  sons-in-law  and  daughters-in- 
law,  and  menservants  and  maidservants ;  in  the  lowest 
place  of  the  house  or  family  are  what  are  meant  by  sensual 
knowledges,  though  at  this  day  with  most  men  they  are  in 
the  highest  place. 

10273.  -^^'^  the  altar  0/  burnt  offering.  That  this  sig- 
nifies to  represent  the  Divine  Human  of  the  Lord  and  the 
worship  of  Him  in  general,  is  evident  from  the  representa- 
tion of  the  altar  of  burnt  offering,  as  the  principal  repre- 
sentative of  the  Divine  Human  of  the  Lord  and  of  the 
worship  of  Him  (see  n,  2777,  281 1,  8935,  8940,  9388,  9389, 
9714,  9964,  10123,  10151). 

10274.  With  all  the  vessels  thereof.  That  this  signifies 
Divine  goods  and  Divine  truths,  is  evident  from  the  signifi- 
cation of  vessels,  as  knowledges  internal  and  external  (see 
n.  3068,  3079,  9394,  9544,  9724)  ;  but  when  spoken  of  the 
Divine  Human  of  the  Lord,  they  are  Divine  goods  and  Di- 
vine truths  ministering. 


No.  10276.]     CHAPTER  XXX.  VER.  22-33. 


361 


10275.  ■^"'^  the  laver  and  Us  base.  That  this  signifies 
all  things  of  purification  from  evils  and  falsities  and  regen- 
eration by  the  Lord,  is  evident  from  the  signification  of  the 
laver,  in  which  washing  was  performed,  as  a  means  of  puri- 
fication from  evils  and  falsities,  and  also  of  regeneration 
(see  n.  10235)  ;  and  from  the  signification  of  its  base,  as 
the  sensual  sustaining  and  ministering  (n.  10236). 

10276.  Atid  thou  shalt  hallow  them,  and  they  shall  be 
holy  of  holies.  That  this  signifies  thus  the  influx  and  pres- 
ence of  the  Lord  in  the  worship  of  the  representative 
church,  is  evident  from  the  signification  of  being  hallowed, 
as  representing  the  Lord  as  to  the  Divine  Human  and  the 
reception  of  Divine  good  and  Divine  truth  from  Him  ;  for 
the  Lord  alone  is  holy,  and  hence  that  only  is  holy  which 
proceeds  from  Him  ;  from  which  it  is  plain  that  by  being 
hallowed  is  also  signified  the  influx  and  presence  of  the 
Lord  in  the  worship  of  the  representative  church.  That  to 
be  hallowed  is  to  represent  the  Lord  as  to  the  Divine  Hu- 
man, see  above  (n.  9956,  9988,  10069) ;  and  so  the  recep- 
tion of  Divine  good  and  Divine  truth  from  Him  (n.  8806, 
9820,  10128)  ;  that  the  Lord  alone  is  holy,  and  that  only 
is  holy  which  proceeds  from  Him  (n.  9229,  9479,  9680, 
9818)  ;  thus  that  the  holy  things  with  the  Israelitish  and 
Jewish  nations  were  representatively  holy  (n.  10149).  The 
meaning  is  further  evident  from  the  signification  of  holy  of 
holies,  as  Divine  good  celestial  (n.  10129).  Hence  it  is  2 
plain  that  all  those  things  which  were  anointed,  were  called 
holy  of  holies  from  the  influx  and  presence  of  the  Divine 
Human  of  the  Lord ;  and  all  influx  and  presence  of  the 
Lord  takes  place  immediately,  and  also  in  the  lower 
heavens  mediately  through  celestial  good,  which  is  the 
good  of  the  inmost  heaven ;  therefore  so  far  as  the  goods 
of  the  lower  heaven  contain  and  treasure  in  them  celestial 
good,  which  is  the  good  of  love  to  the  Lord,  so  far  they 
are  good  :  from  this  it  is  that  those  things  which  were 
anointed  were  called  holy  of  holies.    Concerning  the  im- 


362 


EXODUS. 


[No.  10276. 


mediate  and  mediate  influx  of  the  Lord,  see  the  passages 

3  cited  above  (n.  9682,  9683).  But  that  it  may  be  knovvn 
how  this  is,  what  representation  is  and  a  representative 
church  must  be  known,  and  this  has  been  abundantly 
shown  in  the  passages  already  cited  (see  n.  9229,  9280, 
10030)  ;  but  as  few  at  this  day  know  what  they  are,  a  few 
illustrations  may  be  permitted.  In  the  inmost  heavens  the 
affections  of  good  and  truth  from  the  Lord  in  the  angels 
constitute  their  life  and  happiness ;  these  in  the  outmost 
heaven  are  presented  in  external  forms,  which  are  innu- 
merable, with  infinite  variety,  and  whatever  they  see  there 
with  their  eyes  is  from  this  source.  These  are  representa- 
tives of  interior  things,  which  are  affections  of  good  and 

4  truth,  and  are  called  celestial  and  spiritual.  Good  spirits, 
who  perceive  in  those  representatives,  as  subjects,  the  holy 
things  of  heaven,  are  interiorly  affected.  For  example,  they 
see  paradises  with  trees  and  fruits  of  innumerable  species, 
also  beds  of  roses,  lawns,  fields  with  sown  corn,  houses  and 
palaces,  and  very  many  other  things,  all  which  correspond 
to  the  affections  of  good  and  of  truth  which  are  from  the 
Lord  in  the  higher  heavens.  There  are  also  in  these 
heavens  representatives,  but  immensely  exceeding  in  per- 
fection, enjoyment,  and  happiness  those  which  are  in  the 
lowest  heaven.  It  is  these  representatives  of  which  it  is 
said  that  such  no  eye  hath  ever  seen  ;  and  if  anything  were 

5  told  of  them,  it  would  exceed  human  belief.  Hence  may 
be  evident  what  representatives  are ;  all  the  representa- 
tives that  were  instituted  with  the  Israelitish  nation  were 
like  what  are  presented  in  the  lowest  heaven,  but  in  less 
perfection,  because  in  the  nature  of  the  world  —  as  the  tent 
with  the  ark,  the  table  on  which  was  the  bread  of  Presence, 
the  candlestick  and  its  lamps,  the  altar  of  incense,  the  gar- 
ments of  Aaron  and  his  sons,  and  afterward  the  temple 
with  the  secret  place  there  containing  the  ark  on  which 
were  the  mercy-seat  and  the  cherubim  ;  also  the  brazen 
sea,  the  lavers,  and  the  like.  Yet  innumerable  more  appear 


No.  10276.]      CHAPTER  XXX.  VER.  22-33. 


in  this  heaven,  and  in  greater  excellence  and  perfection. 
It  was  from  that  heaven  that  the  things  which  were  to  be 
instituted  with  the  Israelitish  nation  were  shown  to  Moses 
by  the  Lord  in  mount  Sinai  —  as  is  plain  in  Exodus  (xxv. 
40;  xxvi.  30;  xxvii.  8)  ;  they  were  seen  by  Moses,  how- 
ever, not  with  the  eyes  of  his  body,  but  with  the  eyes  of 
his  spirit.  The  nature  and  quality  of  representatives  may  6 
be  further  evident  from  the  things  which  were  seen  by  the 
prophets  —  as  by  Daniel,  by  John  in  the  Apocalypse,  and 
by  the  rest  —  all  which  contain  stored  up  in  them  Divine 
spiritual  and  celestial  things,  that  any  one  may  see  are  not 
intelligible  without  interpretation  from  the  internal  sense. 
From  this  it  is  now  again  plain  what  the  representative  7 
church  is.  This  church  was  established  in  the  land  of  Ca- 
naan principally  for  the  sake  of  the  Word,  that  this  might 
be  written  by  representatives  and  significatives,  thus  by 
such  things  as  existed  with  that  nation,  in  their  church, 
and  in  their  land.  For  all  places  in  the  land  of  Canaan, 
all  mountains  and  rivers,  from  the  most  ancient  times  rep- 
resented such  things  as  are  in  the  heavens  (n.  3686,  4240, 
4447,  4454,  5136,  6516)  ;  and  afterward  the  inheritances, 
the  tribes,  and  other  things  there ;  of  such  was  the  literal 
sense  of  the  Word  of  the  Old  Testament  in  order  that  there 
might  be  some  outward  form  in  which  interiors  might  ter- 
minate, and  on  which  they  might  stand,  as  a  building  on 
its  foundation  (n.  9360,  9824,  10044).  He  who  is  intel-  8 
ligent  may  know  from  this  that  the  Word  is  most  holy, 
and  that  its  literal  sense  is  holy  from  its  internal  sense,  but 
that  separated  from  it,  it  is  not  holy.  For  the  literal  sense 
separated  from  the  internal  is  as  the  external  of  man  sepa- 
rate from  his  internal,  which  is  a  semblance  with  no  life, 
and  as  bark  or  rind  of  a  tree,  flower,  fruit,  or  seed,  with- 
out anything  inside,  and  as  a  foundation  without  a  house. 
Therefore  they  who  lay  stress  on  the  sense  of  the  letter  of 
the  Word  alone,  and  do  not  have  nor  procure  to  them- 
selves from  the  Word  a  doctrine  suitable  to  its  internal 


3^4 


EXODUS. 


[No.  10276. 


sense  may  be  drawn  into  any  heresies  whatever;  hence 
the  Word  is  called  by  such  a  book  of  heresies.  Doctrine 
itself  from  the  Word  must  surely  give  light  and  guide  ;  this 
doctrine  is  taught  by  the  internal  sense,  and  he  who  knows 
9  this  doctrine  has  the  internal  sense  of  the  Word.  The 
Jewish  nation,  as  they  did  not  acknowledge  any  holy  in  the 
Word  except  in  the  mere  sense  of  its  letter,  which  they 
separated  altogether  from  the  internal  sense,  fell  therefore 
into  such  darkness  that  they  did  not  recognize  the  Lord 
when  He  came  into  the  world,  and  such  that  nation  re- 
mains to  this  day  ;  therefore  though  they  live  among  Chris- 
tians they  do  not  yet  acknowledge  the  Lord  from  the 
Word.  That  this  nation  was  in  external  things  without  in- 
ternal from  the  earliest  time,  see  what  has  been  shown  in 
the  passages  cited  above  (n.  9320,  9380).  Therefore  unless 
the  Lord  had  come  into  the  world  and  opened  the  inte- 
riors of  the  Word,  communication  with  the  heavens  by 
the  Word  would  have  been  broken ;  and  if  this  had  been 
broken  the  human  race  on  this  earth  would  have  perished, 
for  man  can  think  no  truth  and  do  no  good  except  from 
heaven,  that  is,  through  heaven  from  the  Lord ;  and  the 
Word  is  what  opens  heaven. 

10277.  yyhosoever  toucheth  them  shall  make  himself 
holy.  That  this  signifies  communication  with  all  who  re- 
ceive in  love  and  faith,  is  evident  from  the  signification  of 
touching,  as  communication  (see  n.  10130)  ;  and  from  the 
signification  of  being  made  holy,  as  the  influx  and  presence 
of  the  Lord  —  of  which  just  above  (n.  10276)  ;  and  as  the 
influx  and  presence  of  the  Lord  is  in  love  and  faith,  thus 
with  those  who  receive  Him  in  love  and  faith,  hence  these 
are  they  who  are  here  said  to  be  made  holy ;  but  it  is  the 
Divine  with  them  which  alone  is  holy,  and  not  at  all  their 
own  self. 

10278.  And  thou  shall  anoint  Aaron  and  his  sons. 
That  this  signifies  inauguration  to  represent  the  Lord  in 
both  kingdoms,  is  evident  from  the  signification  of  anoint- 


No.  10282.]       CHAPTER  XXX.  VER.  22-33. 


ing,  as  inducing  representation  —  as  above  ;  from  the  rep- 
resentation of  Aaron,  as  the  Lord  as  to  Divine  good  celes- 
tial, thus  in  the  celestial  kingdom  ;  and  from  the  repre- 
sentation of  the  sons  of  Aaron,  as  the  Lord  as  to  spiritual 
good,  thus  in  the  spiritual  kingdom  (see  n.  9807, 10017, 
10068). 

10279.  And  shalt  hallow  them  to  perform  the  priesfs 
office  unto  Me.  That  this  signifies  to  represent  the  Lord 
as  to  all  the  work  of  salvation,  is  evident  from  the  significa- 
tion of  hallowing,  as  to  represent  the  Lord  as  to  the  Divine 
Human  (see  above,  n.  10276)  ;  and  from  the  representation 
of  the  priest's  office  of  Aaron  and  of  his  sons,  as  the  work 
of  the  salvation  of  the  Lord  in  successive  order  (n.  9809, 
10017). 

10280.  And  thou  shalt  speak  unto  the  sons  of  Israel,  say- 
ing. That  this  signifies  instruction  for  those  who  are  of 
the  church,  is  evident  from  the  signification  of  the  sons 
of  Israel,  as  the  church  —  see  the  passages  cited  above 
(n.  9340)  ;  and  from  the  signification  of  speaking  and  say- 
ing, when  from  Jehovah,  as  instruction  (n.  6879,  6881, 
6883,  6891,  7186,  7226,  7241,  7267,  7304,  7380,  7517, 
8127). 

1028 1 .  This  shall  be  a  holy  anointing  oil  unto  Me.  That 
this  signifies  a  representative  of  the  Lord  as  to  the  Divine 
Human,  is  evident  from  what  was  shown  above  (n.  10267). 

10282.  Throughout  your  generations.  That  this  signi- 
fies in  all  things  of  the  church,  is  evident  from  the  signifi- 
cation of  generations,  when  said  of  the  sons  of  Israel,  by 
whom  is  signified  the  church,  as  those  who  are  of  the 
church  (see  n.  10212)  ;  thus  abstractly  from  persons,  the 
things  which  are  of  the  church.  It  is  said  abstractly 
from  persons,  because  the  Divine  things  which  proceed 
from  the  Lord  make  the  church  and  nothing  at  all  of  man  ; 
they  flow  in  with  man  indeed,  but  still  they  do  not  become 
man's,  but  are  the  Lord's  with  man.  Since  this  is  so,  an- 
gels when  talking  together  speak  abstractly  from  persons ; 


366 


EXODUS. 


[No.  10282. 


therefore  neither  does  the  name  of  any  person  of  whom 
mention  is  made  in  the  Word,  enter  heaven,  but  the  thing 
which  is  there  signified  by  the  person.  That  all  names  of 
persons  and  of  places  in  the  Word  signify  things,  may  be 
seen  above  (n.  1888,  4442,  5095,  5225)  ;  and  that  names 
do  not  enter  heaven  (n.  1876,  6516,  10216). 

10283.  Upon  the  flesh  of  man  shall  it  not  be  poured. 
That  this  signifies  no  communication  with  the  proprium  of 
man,  is  evident  from  the  signification  of  the  flesh  of  man, 
as  his  proprium  —  of  which  below  ;  and  from  the  significa- 
tion of  pouring,  as  communicating;  for  the  same  is  sig- 
nified by  pouring  as  by  touching,  but  pouring  is  said  of 
liquids,  as  of  oil,  wine,  and  water,  and  pouring  forth  of 
things  Divine,  celestial,  and  spiritual;  while  touching  is 
said  of  things  dry  and  corporeal  —  that  touching  is  com- 
municating, see  above  (n.  10 130).  Hence  it  follows  that 
by  the  oil  of  anointing  not  being  poured  on  the  flesh  of 
man  is  signified  that  the  Divine  good  of  the  Divine  love 
of  the  Lord  is  not  in  communication  with  the  proprium  of 
roan ;  because  the  proprium  of  man  is  nothing  but  evil, 
and  the  Divine  good  of  the  Lord  cannot  be  in  communi- 
cation with  evil.  That  the  proprium  of  man  is  nothing  but 
evil,  see  above  (n.  210,  215,  731,  874-876,  987,  1023, 

2  1024,  1047,  5660,  5786,  8480).  There  is  with  man  a  vol- 
untary proprium,  and  an  intellectual  proprium  ;  his  volun- 
tary proprium  is  evil,  and  his  intellectual  proprium  is  fal- 
sity thence :  the  former,  the  voluntary,  is  signified  by  the 
flesh  of  man,  and  the  intellectual  by  the  blood  of  that  flesh. 
That  this  is  so,  is  evident  from  the  following  passages  : 
Jesus  said,  blessed  art  thou  Simon  .  .  .  for  flesh  and  blood 
hath  not  revealed  it  unto  thee,  but  My  Father  Who  is  in  the 
heavens  (Matt.  xvi.  17).    That  flesh  here  is  the  proprium 

3  of  man,  and  also  blood,  is  very  manifest.  And  in  John  : 
As  many  as  received  Him,  to  them  gave  He  power  to  become 
the  sons  of  God  .  .  .  who  were  born  not  of  bloods,  nor  of 
the  will  of  t/ie  flesh  .  .  .  but  of  God  (i.  12,  13).  By 


No.  10283.]       CHAPTER  XXX.   VER.  22-33. 


bloods  are  here  signified  the  falsities  which  proceed  from 
the  intellectual  proprium  of  man,  and  by  the  will  of  the 
flesh  the  evils  which  are  from  the  voluntary  —  that  blood  is 
falsity  from  evil,  thus  the  intellectual  proprium  from  the 
voluntary  proprium,  see  above  (n.  4735,  9127).  And  in  4 
Isaiah  :  /  will  feed  thine  oppressors  with  their  own  flesh  ; 
and  they  shall  be  drunken  with  their  own  blood  as  with  new 
wine  (xhx.  26) — where  to  feed  them  with  their  own  flesh, 
and  to  make  them  drunken  with  their  own  blood,  is  to  fill 
them  with  evil  and  the  falsity  of  evil,  thus  with  the  proprium, 
for  both  evil  and  falsity  are  from  the  proprium.  And  in  S 
Jeremiah  :  Cursed  is  the  man  that  trusteth  in  man,  and 
maketh  flesh  his  arm  (xvii.  5).  To  trust  in  man,  and  to 
make  flesh  his  arm,  is  to  trust  to  himself  and  to  his  pro- 
prium. And  in  Isaiah  :  The  people  is  become  like  food  for  6 
the  fire.  .  .  .  And  one  shall  cut  down  on  the  right  hand 
and  be  hungry  ;  and  he  shall  eat  on  the  left  hand  and  they 
shall  not  be  satisfied :  they  shall  eat  every  man  the  flesh  of 
his  own  arm :  Manasseh,  Ephraim  ;  and  Ephraim,  Ma- 
nasseh  (ix.  19,  20).  By  food  for  the  fire  is  signified  appro- 
priation of  evils  or  of  the  lusts  of  the  love  of  self  and  the 
world ;  by  being  hungry  and  not  being  satisfied  is  signified 
not  receiving  the  good  and  truth  of  faith,  by  the  flesh  of 
the  arm  both  propriums  of  man,  by  Manasseh  evil  of  the 
will,  by  Ephraim  falsity  of  the  understanding,  and  by  eat- 
ing appropriating.  That  fires  are  evils  or  the  lusts  of  the 
love  of  self  and  the  world,  see  above  (n.  5071,  5215,  6314, 
6832,  7324,  7575,  9141)  ;  and  that  being  hungry  and  not 
being  satisfied  is  not  receiving  the  good  and  truth  of  faith, 
because  by  hunger  and  thirst  is  signified  the  desolation  of 
good  and  truth  (n.  5360,  5376,  61 10,  7102,  8568)  ;  also  7 
that  the  right  hand  is  good  from  which  is  truth,  and  the 
left  hand  truth  by  which  is  good  (n.  10061).  Hence  to 
be  hungry  if  he  cut  down  on  the  right  hand,  and  not  be 
satisfied  if  he  ate  on  the  left  hand,  signifies  that  however 
they  were  instructed  concerning  good  and  truth,  still  they 


368 


EXODUS. 


[No.  10283. 


would  not  receive.  Manasseh  is  the  good  of  the  will 
(n-  5348,  5351,  5353,  6222,  6234,  6238,  6267);  and 
Ephraim  is  the  truth  of  the  understanding  (n.  3969, 
5354,  6222,  6234,  6238,  6267)  ;  hence  in  the  opposite 
sense  Manasseh  is  evil  of  the  will,  and  Ephraim  falsity  of 
the  understanding,  for  almost  all  things  in  the  Word  have 
also  an  opposite  sense.  To  eat  is  to  appropriate  (n.  3168, 
3513,  3596,  4745)  ;  hence  it  is  plain  what  is  meant  by 
eating  the  flesh  of  his  own  arm,  namely,  appropriating  to 
themselves  what  is  evil  and  false  from  their  proprium  ;  the 
flesh  of  the  arm  is  said  because  by  the  arm,  as  by  the  hand, 
is  signified  that  which  belongs  to  man,  and  on  which  he 

8  confides  —  see  the  passages  cited  above  (n.  10019).  And 
in  Zechariah  :  Then  said  /,  /  will  not  feed  you  :  he  that 
dieih  let  him  die  .  .  .  let  them  which  are  left  eat  every  one 
the  flesh  of  another  (xi.  9).  Not  to  feed  is  not  to  instruct 
and  reform  ;  to  die  is  to  perish  as  to  spiritual  life ;  to  eat 
the  flesh  of  another  is  to  appropriate  to  themselves  the 

9  evils  which  are  from  the  proprium  of  another.  And  in 
Ezekiel :  Jerusalem,  thou  hast  committed  whoredom  with 
the  sons  of  Egypt,  thy  neighbours  great  in  flesh  (xvi.  26). 
Jerusalem  is  the  perverted  church ;  to  commit  whoredom 
with  the  sons  of  Egypt  great  in  flesh  is  to  falsify  the  truths 
of  the  church  by  knowledges  which  are  from  the  natural 
man  alone,  thus  by  sensual  knowledges  —  that  Jerusalem  is 
the  church,  see  above  (n.  402,  2117,  3654),  in  this  case  the 
perverted  church  ;  also  that  to  commit  whoredom  is  to  fal- 
sify truths  (n.  2466,  2729,  8904)  ;  that  sons  are  truths  and 
also  falsities  (n.  1147,  3373,  4257,  9807);  that  Egypt  is 
knowledge  in  either  sense,  see  the  passages  cited  (n.  9340)  ; 
and  that  it  is  the  natural  (n.  9391).  Hence  they  are  called 
great  in  flesh  who  reason  and  conclude  from  sensuals  con- 
cerning the  truths  of  the  church.  They  who  do  this,  seize 
upon  falsities  instead  of  truths,  for  to  reason  and  conclude 
from  sensuals  is  to  reason  and  conclude  from  the  fallacies 
of  the  bodily  senses ;  therefore  they  are  sensual  men  who 


No.  10283.]      CHAPTER  XXX.  VER.   22  -  33. 


are  meant  by  great  in  flesh,  since  they  think  from  the  cor- 
poreal proprium.  And  in  Isaiah :  Egypt  is  a  man,  and  1 
not  God;  and  his  horses  are  flesh,  and  not  spirit  (xxxi.  3). 
Egypt  also  in  this  passage  is  outward  knowledge,  his  horses 
are  the  intellectual  thence ;  this  is  called  flesh  not  spirit, 
when  they  form  conclusions  from  the  proprium  and  not 
from  the  Divine  —  that  horses  are  the  intellectual,  see 
above  (n.  2761,  2762,  3217,  5321,  6534)  ;  and  the  horses 
of  Egypt  knowledges  from  a  perverse  intelligence  (n.  6125, 
8146,8148).  That  by  flesh  is  signified  the  proprium  of  i 
man,  or  what  is  the  same,  his  voluntary  evil,  is  evident 
from  Moses,  where  the  subject  is  the  lust  of  the  Israelitish 
people  for  eating  flesh,  of  which  it  is  thus  written  :  The 
mixed  multitude  that  was  among  the  people  lusted  a  lust 
.  .  .  and  said,  Who  shall  feed  us  with  flesh  ?  .  .  .  Jehovah 
said  ,  .  .  to-morrow  ye  shall  eat  flesh  .  .  .  ye  shall  not  eat 
it  one  day,  nor  two  days,  nor  five  days,  nor  ten  days,  nor 
twenty  days,  even  a  month  of  days.  And  there  went  forth 
a  wind  from  Jehovah,  and  brought  the  quail  from  the  sea, 
and  let  it  fall  over  the  camp,  as  it  were  tiuo  cubits  on  the 
face  of  the  earth.  The  people  rose  up  all  that  day  and  all 
the  night,  and  all  the  next  day,  and  gathered  and  spread 
them  .  .  .  round  about  the  camp.  While  the  flesh  was  yet 
between  their  teeth,  ere  it  was  swallowed,  the  anger  of  Jeho- 
vah was  kindled  against  the  people,  and  Jehovah  smote  the 
people  with  a  very  great  plague.  Whence  he  called  the 
name  of  that  place  the  graves  of  lust  (Num.  xi.  4,  18-20, 
31-33).  That  flesh  signified  the  proprium  of  that  nation  i 
may  be  evident  from  the  particulars  in  this  passage ;  for 
had  it  not  been  so,  what  evil  could  there  have  been  in 
desiring  flesh,  when  also  flesh  was  before  promised  them 
(Exod.  xvi.  12)?  But  because  it  signified  the  proprium, 
thus  voluntary  evil,  in  which  that  nation  was  more  than 
other  nations,  therefore  it  is  said,  when  they  desired  flesh, 
that  they  lusted  a  lust ;  and  therefore  they  were  smitten 
with  a  great  plague,  and  the  name  of  the  place  where  they 


370 


EXODUS. 


[No.  10283. 


were  buried  was  called  the  graves  of  lusts.  Whether  we 
speak  of  voluntary  evil,  or  of  lust,  it  is  the  same,  for  volun- 
tary evil  is  lust,  since  the  propriura  of  man  desires  nothing 
but  his  own,  and  not  anything  of  the  neighbor,  or  anything 
of  God,  except  for  the  sake  of  itself.  Because  that  nation 
was  such,  therefore  it  is  said  that  they  should  eat  flesh,  not 
one  day,  nor  two,  nor  five,  nor  ten,  nor  twenty,  but  a  month 
of  days ;  by  which  is  signified  that  that  nation  would  be 
such  forever ;  for  a  month  of  days  means  forever,  and 
therefore  it  is  said  that  the  flesh  being  yet  between  the 
teeth,  ere  it  was  swallowed,  they  were  smitten  with  a  great 
plague  ;  for  by  teeth  is  signified  the  corporeal  proprium, 
which  is  the  lowest  of  man  (n.  4424,  5565-5568,  9062). 
That  that  nation  was  of  such  a  nature,  see  in  the  passages 
cited  above  (n.  9380)  ;  and  in  the  song  of  Moses  (Deut. 
I3xxxii.  20-28,  32-34).  In  the  Word,  spirit  is  opposed  to 
flesh,  since  by  the  spirit  is  signified  life  from  the  Lord,  and 
by  flesh  life  from  man — as  in  John  :  //  is  the  spirit  which 
quickeneth,  the  flesh  profiteth  nothing ;  the  words  that  I 
speak  unto  you  they  are  spirit  and  are  life  (vi.  63).  From 
this  it  is  evident  that  spirit  is  life  from  the  Lord,  which  is 
the  life  of  love  and  faith  to  Him  from  Him,  and  that  flesh 
is  life  from  man,  thus  his  proprium  :  hence  it  is  said,  the 
flesh  profiteth  nothing.  So  in  another  passage  in  John  : 
That  which  is  born  of  the  flesh  is  flesh  ;  and  that  which  is 
born  of  the  spirit,  is  spirit  (iii.  6).  And  in  David  :  God 
.  .  .  remembered  that  they  were  flesh,  a  wind  [j/Zr/V]  that 
passe th  away,  and  cometh  not  again  (Ps.  Ixxviii.  39).  Since 
by  flesh,  when  said  of  man,  is  signified  the  proprium,  which 
is  the  evil  of  the  love  of  self  and  the  world,  it  is  plain  what 
is  signified  by  flesh  when  said  of  the  Lord,  namely,  His  pro- 
prium, which  is  the  Divine  good  of  the  Divine  love.  This 
is  signified  by  the  flesh  of  the  Lord  in  John :  The  bread 
which  I  shall  give  is  My  flesh.  .  .  .  Except  ye  eat  the  flesh 
of  the  Son  of  Man,  and  drink  His  blood,  ye  have  not  life  in 
yourselves  ;  he  that  eateth  My  flesh,  and  drinketh  My  blood, 


No.  10284.]      CHAPTER  XXX.  VER.  22-33.  37^ 

hath  eternal  life  ,  .  .  /or  My  flesh  is  truly  meat,  and  My 
blood  is  truly  drink  (vi.  51,  53-55).  That  by  the  flesh  of 
the  Lord  is  signified  the  Divine  good  of  His  Divine  love, 
and  by  blood  the  Divine  truth  proceeding  from  that  Divine 
good,  thus  the  same  as  by  the  bread  and  the  wine  in  the 
Holy  Supper,  and  that  these  are  His  own  in  His  Divine 
Human,  may  be  seen  above  (n.  looi,  3813,  4735,  4976, 
73^7.  7326,  7850,  9127,  9393,  10026,  10033,  10152)  ;  also 
that  the  sacrifices  represented  the  goods  which  are  from  the 
Lord,  and  that  on  this  account  their  flesh  signified  goods 
(n.  10040,  10079).  Moreover  in  the  Word  throughout 
mention  is  made  of  all  flesh,  and  by  it  is  meant  every  man 
(as  Gen.  vi.  12,  13,  17,  19  :  Isa.  xl.  5,  6  ;  xlix.  26  ;  Ixvi.  16, 
23,  24  :  Jer.  xxv.  31  ;  xxxii.  27  ;  xlv.  5  :  Ezek.  xx.  48  \  xxi. 
4,  5  :  and  elsewhere). 

10284.  -^^'l  composition  ye  shall  not  make  any  like 
it.  That  this  signifies  no  imitation  from  the  art  of  man,  is 
evident  from  the  signification  of  making  in  composition 
like  it,  or  of  making  like  oil  with  like  spices,  as  to  imitate 
by  the  art  of  man.  That  these  things  are  signified  by  the 
words  follows  from  the  series  in  the  internal  sense ;  for 
it  is  said  first,  that  it  should  not  be  poured  upon  the  flesh 
of  man,  by  which  is  signified  no  communication  with  the 
proprium  of  man  ;  and  next  that  it  shall  be  holy  unto  you  ; 
whereas  that  which  is  made  from  man,  and  from  his  art,  is 
made  from  his  proprium,  and  is  not  holy,  because  art  from 
the  proprium  of  man  is  nothing  but  falsity  from  evil,  for  it 
regards  itself  and  the  world  for  an  end  and  not  the  neighbor 
and  God  :  therefore  also  it  is  called  imitation.  The  case  is  3 
this :  all  that  is  good  and  truth  which  is  from  the  Lord  ; 
but  the  good  and  the  truth  made  to  imitate  this  by  man  is 
not  good  and  true,  for  the  reason  that  everything  good  and 
true  has  life  in  it  from  its  purpose  or  end.  An  end  from 
man  is  only  for  the  sake  of  himself;  but  what  is  good  and 
true  from  the  Lord  is  for  the  sake  of  good  itself  and  truth 
as  ends,  thus  for  the  sake  of  the  Lord,  since  from  the  Lord 


372 


EXODUS. 


[No.  10284. 


is  all  good  and  truth.  The  end  with  man  is  the  man  him- 
self, for  it  is  his  will  and  his  love  ;  since  what  a  man  loves 
and  what  he  wills,  this  he  regards  as  an  end.  All  love  with 
man  from  man  is  the  love  of  self,  and  the  love  of  the  world 
for  the  sake  of  self;  but  love  with  man  from  the  Lord  is 
love  toward  the  neighbor  and  love  to  God,  The  difference 
between  those  loves  is  as  great  as  between  hell  and  heaven, 
and  indeed  the  love  of  self  and  the  love  of  the  world  for 
the  sake  of  self  reign  in  hell  and  are  hell ;  whereas  love 
toward  the  neighbor  and  love  to  the  Lord  reign  in  heaven 
and  are  heaven.  Man  also  is  such  and  remains  such  to 
eternity  as  his  love  is ;  for  love  is  the  all  of  man's  will,  and 
hence  of  his  understanding,  since  the  love  which  makes  the 
will  continually  flows  into  the  understanding,  enkindling  it, 
and  enlightening  it.  Hence  they  who  love  evil  think  what 
is  false  from  and  in  conformity  with  the  evil  love  when  they 
think  with  themselves,  though  they  speak  otherwise  before 
men  from  hypocrisy,  and  some  from  persuasive  faith,  the 
3  quality  of  which  may  be  seen  above  (n.  9364,  9369).  It 
is  to  be  known  that  man  can  from  art  imitate  Divine  things 
themselves  and  present  himself  before  men  as  an  angel  of 
light ;  whereas  before  the  Lord  and  the  angels  the  external 
form  does  not  appear,  but  the  internal,  which  when  from 
the  proprium  is  filthy.  Inwardly  with  such  persons  there 
is  merely  what  is  natural,  and  nothing  spiritual ;  they  see 
only  from  natural  light  and  nothing  from  the  light  of 
heaven.  Yea,  neither  do  they  know  what  the  light  of 
heaven  is,  and  what  the  spiritual  is,  for  all  their  interiors 
are  turned  outward,  and  are  almost  like  the  interiors  of 
animals,  nor  do  they  suffer  themselves  to  be  lifted  upward 
by  the  Lord  ;  when  yet  this  is  man's  privilege  above  beasts, 
that  he  is  capable  of  being  elevated  to  heaven  and  to  the 
Lord  by  the  Lord,  and  of  thus  being  led.  All  those  are  so 
elevated  who  love  good  and  truth  for  the  sake  of  good  and 
truth,  which  is  the  same  as  loving  the  neighbor  and  God  ; 
for  the  neighbor  in  a  general  sense  is  what  is  good  and 


No.  10286.]      CHAPTER  XXX.   VER.  22-33. 


373 


true,  and  in  a  lower  sense  what  is  just  and  right ;  and  like- 
wise God  is  good  and  truth,  and  what  is  just  and  right, 
since  these  are  from  God.  From  this  it  may  be  evident  4 
what  it  is  to  imitate  Divine  things  by  the  art  of  man  :  the 
quality  of  those  who  do  it  is  described  in  the  Word 
throughout  by  Egypt  and  Pharaoh,  since  by  Egypt  and 
Pharaoh  are  signified  the  knowledges  which  are  of  the 
natural  man  ;  and  it  is  also  described  by  Asshur,  by  whom 
is  signified  reasoning  from  knowledges  —  concerning  Egypt 
see  the  passages  cited  above  (n.  9340,  9391)  ;  and  also 
Asshur  (n.  1x86).  Among  spirits  there  are  great  num-  S 
bers  who  imitate  Divine  things  by  study  and  art ;  for  they 
pretend  to  be  sincere,  upright,  and  pious,  even  so  that 
good  spirits  would  be  seduced  unless  the  Lord  enlightened 
them  and  made  them  see  the  interiors  of  those  who  would 
seduce  them,  at  the  sight  of  which  the  good  are  seized  with 
horror,  and  flee  away.  But  spirits  of  this  sort  are  stripped 
of  their  externals  and  let  into  their  interiors,  which  are 
diabolical,  and  thus  of  themselves  they  sink  down  into 
hell.  More  may  be  seen  concerning  these  spirits  in  what 
presently  follows  (n.  10286). 

10285.  It  shall  be  holy  unto  you.  That  this  signifies  be- 
cause Divine  of  the  Lord,  is  evident  from  the  signification 
of  holy,  when  spoken  of  the  oil  of  anointing,  as  the  Divine 
of  the  Lord  ;  for  the  oil  of  anointing  was  representative  of 
the  Divine  good  of  the  Divine  love  in  the  Divine  Human 
of  the  Lord,  thus  of  His  Divine  Human  itself ;  for  whether 
we  speak  of  the  Divine  good  of  the  Divine  love,  or  of  the 
Divine  Human,  it  is  the  same.  As  this  was  signified  by 
the  oil  of  anointing,  and  was  represented  by  anointing,  and 
this  alone  is  holy,  and  hence  what  proceeds  from  Him  is 
holy,  because  it  is  of  Him,  therefore  it  is  so  often  said,  that 
this  is  holy  —  see  also  above  (n.  10266). 

10286.  The  man  who  shall  make  ointment  like  it.  That 
this  signifies  the  imitation  of  what  is  Divine  from  art,  is 
evident  from  the  signification  of  making  like  it,  as  imita- 


374 


EXODUS. 


[No.  10286, 


tion ;  and  from  the  signification  of  ointment,  as  Divine 
truths  which  are  of  the  Lord  alone,  and  from  the  Lord 
alone  (see  above,  n.  10264)  '•  imitation  from  art  is  signified 
because  all  imitation  of  Divine  things  by  man  is  done  by 
art.  How  this  is,  may  be  evident  from  what  is  said  and 
shown  above  (n.  10284).  But  these  things  may  be  further 
illustrated  by  those  which  take  place  among  spirits.  Such 
of  them  as  attribute  all  to  fortune  and  their  own  prudence, 
and  nothing  to  the  Divine,  as  they  did  in  the  world,  know 
how  to  imitate  Divine  things  by  various  methods ;  for  they 
present  to  view  palaces  almost  like  those  in  the  heavens, 
also  groves  and  rural  objects  resembling  those  presented 
by  the  Lord  among  good  spirits ;  they  adorn  themselves 
with  shining  garments,  and  the  sirens  even  assume  a  beauty 
almost  angelic  ;  but  all  these  are  the  production  of  art  by 
fantasies  ;  and  however  like  they  appear  in  outward  form, 
still  in  internal  form  they  are  filthy,  which  also  is  instantly 
made  manifest  to  good  spirits  by  the  Lord ;  since  if  it  were 
not  manifested  they  would  be  seduced.  The  external  is 
taken  away,  and  when  this  is  done,  the  diabolical  within 
comes  forth  ;  it  is  taken  away  by  light  let  in  upon  it  from 
heaven,  by  which  the  delusive  light  of  fantasies,  whereby 
they  produce  such  effects,  is  dispersed.  Hence  may  be 
evident  the  nature  of  imitation  of  Divine  things  by  art ; 
but  those  which  are  from  the  Lord  are  inwardly  celestial, 
and  the  more  interior,  so  much  the  more  celestial,  for 
Divine  things  increase  in  perfection  toward  interiors,  until 
a  at  length  they  are  of  ineffable  perfection  and  beauty.  So 
is  it  with  the  imitation  of  what  is  good  and  true  among 
those  who  live  wickedly  ;  such  of  them  as  have  the  skill  to 
assume  the  semblance  of  good  affections,  and  somewhat  of 
charity  toward  the  neighbor  and  of  love  to  God,  and  with 
those  affections  speak  and  preach  the  truths  of  faith  as  from 
the  heart,  are  in  a  like  fatuous  and  fantastic  light ;  there- 
fore when  the  external  is  taken  away  which  counterfeited 
the  internal,  the  infernal  appears  that  lay  inwardly  con- 


No.  10287.]      CHAPTER   XXX.   VER.  22-33. 


375 


cealed,  which  is  only  evil  and  the  falsity  of  evil ;  and  it  is 
in  like  manner  presented  to  view  that  this  evil  is  their 
love,  and  the  falsity  of  the  evil  their  faith.  From  this  again 
it  is  plain  what  is  the  imitation  of  things  Divine  from  the 
study  or  art  of  man — of  which  above  (n.  10284). 

10287.  And  who  shall  put  of  it  upon  a  stranger.  That 
this  signifies  conjunction  with  those  who  do  not  acknowl- 
edge the  Lord,  thus  who  are  in  evils  and  the  falsities  of 
evil,  is  evident  from  the  signification  of  putting  upon  any 
one,  when  spoken  of  Divine  truths,  which  are  signified  by 
the  fragrant  ointment,  as  conjoining ;  and  from  the  signifi- 
cation of  a  stranger,  as  one  who  is  not  of  the  church,  thus 
who  does  not  acknowledge  the  Lord,  and  hence  who  is  in 
evils  and  falsities ;  for  he  who  does  not  acknowledge  the 
Lord  is  not  of  the  church  ;  and  he  who  denies  the  Lord  is 
in  evils  and  falsities,  inasmuch  as  good  and  truth  come 
from  no  other  than  Him.  That  such  are  signified  by 
strangers  will  be  evident  from  the  passages  in  the  Word 
which  will  follow.  But  something  may  first  be  said  con- 
cerning the  conjunction  of  Divine  truth  with  those  who  do 
not  acknowledge  the  Lord  :  this  conjunction  is  profanation, 
for  profanation  is  the  conjunction  of  Divine  truth  with  falsi- 
ties from  evil;  and  this  conjunction,  which  is  profanation, 
is  not  possible  with  any  others  but  those  who  have  first 
acknowledged  what  is  of  the  church,  and  especially  the 
Lord,  and  afterward  denied  the  same.  For  by  the  acknowl- 
edgment of  the  truths  of  the  church  and  of  the  Lord,  com- 
munication is  effected  with  the  heavens,  and  hence  the 
opening  of  the  interiors  of  man  toward  heaven ;  and  by 
denial  afterward  is  effected  the  conjunction  of  the  same 
with  falsities  from  evil ;  for  all  things  which  man  acknowl- 
edges remain  implanted,  and  nothing  perishes  with  man 
which  has  entered  by  acknowledgment.  The  state  of  the  2 
man  who  commits  profanation,  is,  that  he  has  communica- 
tion with  the  heavens  and  at  the  same  time  with  the  hells, 
by  truths  with  the  heavens  and  by  the  falsities  of  evil  with 


376 


EXODUS. 


[No.  102S7. 


the  hells ;  hence  in  the  other  life  there  comes  a  tearing 
asunder,  whereby  everything  of  interior  life  perishes  ;  they 
appear  after  this  tearing  asunder  scarcely  as  any  longer 
men,  but  as  burnt  bones  in  which  is  little  life  —  see  what 
has  been  before  said  and  shown  concerning  profanation, 
namely,  that  they  profane  who  have  first  acknowledged 
truths  Divine  and  afterward  deny  them  (n.  looi,  1010, 
ioS9>  2051*  3398,  4289,  4601,  6348,  6960,  6963,  6971, 
8394)  ;  that  they  who  have  denied  them  from  infancy,  as  the 
Jews  and  others,  do  not  profane  (n.593,  looi,  1059,  3398, 
3489,  6963)  ;  and  that  the  greatest  care  is  taken  by  the 
Lord  to  prevent  profanation  being  incurred  by  man  (see 
n.  301-303,  1327,  1328,  2426,  3398,  3402,  3489,  6595). 

3  But  it  is  to  be  known  that  there  are  many  general  kinds  of 
profanation  and  many  specific ;  for  there  are  those  who 
profane  the  goods  of  the  church,  and  there  are  those  who 
profane  its  truths ;  there  are  those  who  profane  much,  and 
there  are  those  who  profane  little  ;  there  are  those  who  pro- 
fane interiorly,  and  there  are  those  who  profane  more  and 
more  exteriorly ;  there  are  those  who  profane  by  faith 
against  the  truths  and  goods  of  the  church,  there  are  those 
who  profane  by  life,  and  there  are  those  who  profane  by 
worship.  Hence  result  many  hells  of  profaners,  which  are 
distinct  from  one  another  according  to  the  diversities  of 
profanation  ;  the  hells  of  the  profanations  of  good  are  at 
the  back,  but  the  hells  of  the  profanations  of  truth  are 
under  the  feet  and  at  the  sides ;  they  are  deeper  than  the 

4  liells  of  all  other  evils,  and  are  seldom  opened.  That 
strangers  are  those  who  do  not  acknowledge  the  Lord,  and 
are  unwilling  to  acknowledge  Him,  whether  they  be  out  of 
the  church  or  within  it,  thus  who  are  in  evils  and  in  the 
falsities  of  evil,  and  in  a  sense  abstracted  from  persons, 
that  they  are  evils  and  the  falsities  of  evil,  is  evident  from 
many  passages  in  the  Word.  It  is  said,  who  do  not  ac- 
knowledge the  Lord,  thus  who  are  in  evils  and  the  falsities 
of  evil,  since  they  who  do  not  acknowledge  the  Lord  must 


No.  10287.]      CHAPTER  XXX.  VEK.  22  -33. 


377 


needs  be  in  evils  and  the  falsities  of  evil ;  for  from  the  Lord 
is  every  good  and  truth  of  good,  and  therefore  they  who 
deny  the  Lord  are  in  evils  and  the  falsities  of  evil — accord- 
ing to  the  words  of  the  Lord  in  John  :  Except  ye  believe 
that  I  am,  ye  shall  die  in  your  sins  (viii.  24).  That  these  S 
are  strangers,  is  manifest  from  the  following  passages.  In 
Isaiah  :  Your  land  is  desolate ;  your  cities  are  burned  with 
fire  ;  your  ground,  strangers  shall  devour  it  in  your  presence  ; 
and  it  shall  be  desolate,  as  the  overthrow  of  strangers  (i.  7). 
By  land  in  this  passage  is  not  meant  land,  nor  by  cities  and 
ground  cities  and  ground  ;  but  by  land  is  meant  the  church, 
also  by  ground,  and  by  cities  the  truths  of  the  church, 
which  are  called  doctrinals,  and  which  are  said  to  be 
burned  with  fire  when  they  are  consumed  by  the  evils  of 
the  loves  of  self  and  of  the  world.  Hence  it  is  plain  what 
is  signified  by  strangers  devouring  the  ground,  namely,  that 
evils  and  the  falsities  of  evil  devour  the  church  ;  and  by  the 
land  being  desolate  —  that  land  or  earth  is  the  church,  see 
the  passages  cited  above  (n.  9325)  ;  and  ground  likewise 
(n.  566,  1068)  ;  that  cities  are  the  doctrinals  of  the  church, 
thus  its  truths  (n.  2268,  2451,  2712,  2943,  3126,  4492, 
4493)  ;  and  fire  the  evils  of  the  loves  of  self  and  the  world 
(n.  1297,  1861,  2446,  5071,  5215,  6314,  6832,  7575,  9141). 
In  Jeremiah  :  Confusion  hath  covered  our  faces,  for  stran-  6 
gers  are  come  against  the  sanctuaries  of  the  house  of  Jehovah 
(li.  51).  Strangers  against  the  sanctuaries  of  the  house  of 
Jehovah  are  evils  and  the  falsities  of  evil  against  the  truths 
and  goods  of  the  church ;  those  of  the  nations  were  called 
strangers,  who  were  servants  in  the  Jewish  Church,  and  by 
the  nations  of  that  land  are  also  signified  evils  and  falsities 
(n,  9320).  Again  in  the  same  prophet:  Thou  sayest, 
There  is  no  hope  :  no  ;  for  I  will  love  strangers,  and  after 
them  will  I  go  (ii.  25).  To  love  strangers  and  to  go  after 
them  is  to  love  evils  and  the  falsities  of  evil,  and  to  worship 
them.  And  in  Ezekiel :  /  will  bring  the  sword  upon  you  7 
.  .  .  and  will  deliver  you  into  the  land  of  strangers  (xi.  8, 


378 


EXODUS. 


[No.  10287. 


9)  — where  to  bring  a  sword  is  falsities  from  evil  fighting 
against  truths  from  good ;  to  deliver  into  the  hand  of 
strangers  is  that  they  should  believe  and  serve  those  falsi- 
ties. That  a  sword  is  truth  fighting  against  falsities,  and  in 
the  opposite  sense  falsities  fighting  against  truths,  see  above 

8  (n.  2799,  6353,  7102,  8294).  Again:  Thou  shall  die  ihe 
dealhs  of  the  uncircumcised  in  Ike  hand  0/  sir  angers  (xxviii. 

10)  .  The  uncircumcised  are  those  who  are  in  filthy  loves 
and  their  lusts  as  to  life,  however  they  may  be  in  doctrine 
also  (n.  2049,  3412,  3413,  4462,  7045,  7225),  whose  death 
is  spiritual  death  ;  in  the  hand  of  strangers  is  in  evils  them- 

9  selves  and  the  falsities  of  evils.  Again  :  Jerusalem  is  a  wife 
commilling  adullery,  lhal  inslead  of  her  husband  lakelh 
slrangers  (xvi.  32).  Jerusalem  a  wife  committing  adultery 
is  the  church  in  which  good  is  adulterated ;  to  take  stran- 
gers is  to  acknowledge  evils  and  the  falsities  of  evil  in  life 
and  doctrine.  And  in  Joel :  Then  shall  Jerusalem  be  holi- 
ness and  there  shall  no  strangers  pass  through  her  any  more 
(iii.  17).  Jerusalem  is  here  also  the  church,  but  where  the 
Lord  is  acknowledged,  the  life  is  formed  by  good  and  faith 
by  truths  which  are  from  the  Lord  ;  that  strangers  shall  not 
pass  through  her  any  more,  means  evils  and  the  falsities  of 

10  evil  which  are  from  hell,  that  they  shall  not  enter.  And  in 
David  :  Strangers  are  risen  up  against  me,  and  violent  men 
have  sought  after  my  soul  (Ps.  liv.  3).  Strangers  also  here 
stand  for  evils  and  the  falsities  of  evil,  the  violent  for  the 
same  offering  violence  to  goods  and  truths.  They  who  look 
at  the  sense  of  the  letter  of  the  Word  alone,  understand 
nothing  else  by  strangers  than  those  who  are  out  of  the 
church,  and  that  they  rose  up  against  David  ;  nevertheless 
nothing  of  person  enters  into  the  heavens,  but  the  things 
which  are  signified  (n.  8343,  8985,  9007)  ;  thus  not  stran- 
gers, but  instead  of  them  strange  things,  which  are  those 
that  are  foreign  to  the  church,  thus  evils  and  the  falsities  of 
evil  which  destroy  the  church  ;  by  David  also,  against 
whom  they  were  to  rise  up,  is  perceived  the  Lord  (n.  1888, 


No.  10287.]      CHAPTER  XXX.   VER.  22-33. 


379 


9954).    And  in  Moses  :  He  forsook  God  which  made  hint,  n 
and  lightly  esteemed  the  Rock  of  his  salvation.    They  pro- 
voked Hifn  to  jealousy  by  sira?ige  [_gods'\  (Deut.  xxxii.  15, 
16).    To  forsake  God,  and  lightly  esteem  the  Rock  of  sal- 
vation, is  to  deny  the  Lord ;  to  provoke  by  strange  [gods] 
is  by  evils  and  the  falsities  of  evil.    That  the  Rock  is  the 
Lord  as  to  the  truths  of  faith,  see  above  (n.  8581).  More- 
over also  in  other  places  strangers  are  evils  and  falsities  — 
as  in  Isaiah  (xxv.  2,  5  :  Jer.  xxx.  8  :  Ezek.  xxxi.  11,  12). 
Since  strangers  signified  those  who  are  in  evils  and  the  falsi- 12 
ties  of  evil,  and  hence  in  the  abstract  evils  and  the  falsities 
of  evil,  therefore  it  was  forbidden  that  a  stranger  should 
eat  the  holy  things  (Lev.  xxii.  10)  ;  that  a  stranger  should 
come  near  to  the  office  of  the  priesthood,  or  the  service  of 
the  sanctuary ;  and  if  he  came  near,  that  he  should  be 
slain  (Num.  i.  51  ;  iii.  10,  38 ;  xviii.  7).    It  was  also  for-  '3 
bidden  to  burn  incense  from  strange  fire,  on  which  account 
Nadab  and  Abihu,  the  sons  of  Aaron,  were  consumed  by 
fire  from  heaven  (Lev.  x.  i,  2)  ;  for  by  the  holy  fire  which 
was  from  the  altar  was  signified  love  Divine,  but  by  strange 
fire  infernal  love,  and  hence  also  evils  and  their  lusts  (see 
n.  1297,  1861,  2446,  5071,  5215,  6314,  6832,  7575,9141). 
Mention  is  also  made  of  the  alien  or  foreign-born,  expressed  14 
in  the  original  by  another  term  than  that  of  strangers,  and 
by  them  are  signified  falsities  themselves  —  as  in  the  Lamen- 
tations :  O  Jehovah,  behold  and  see  our  reproach.    Our  in- 
heritance is  turned  unto  strangers,  and  our  houses  unto  for- 
eign-born (v.  I,  2).   In  Obadiah  :  Strangers  have  led  captive, 
his  strength,  and  foreign-born  have  entered  his  gates,  and 
shall  cast  lot  upon  Jerusalem  (verse  11),    To  cast  lot  upon 
Jerusalem  is  to  destroy  the  church,  and  to  dissipate  its 
truths.    And  in  Zephaniah  :  /  will  visit  upon  the  princes,  '5 
and  upon  the  king's  sons,  and  all  such  as  are  clothed  in  the 
clothing  of  an  alien  (i.  8).    Clothed  in  the  clothing  of  an 
alien  are  those  who  are  in  falsities  ;  for  princes  and  the 
king's  sons,  upon  whom  was  visitation,  are  primary  truths, 


EXODUS. 


[No.  10287. 


and  in  the  opposite  sense  primary  falsities  —  that  princes 
have  this  signification,  see  above  (n.  1482,  2089,  5044) ; 
and  that  Icings  are  truths  themselves,  and  in  tiie  opposite 
sense  falsities  themselves  (n.  2015,  2069,  3009,  4581,  4966, 
5044,  5068,  6148)  ;  hence  the  king's  sons  are  what  is  de- 
16  rived  therefrom.  And  in  David  :  Rescue  me  and  deliver 
me  .  .  .  out  of  the  hand  of  the  sons  of  the  alien,  whose 
mouth  speaketh  a  lie,  and  their  right  hand  is  a  right  hand 
of  falsehood  (Ps.  cxliv.  7,  8,  11).  That  the  sons  of  the 
alien,  or  foreign-born,  are  those  who  are  in  falsities,  thus 
are  falsities,  is  very  manifest,  for  it  is  said,  whose  mouth 
speaketh  a  lie,  and  their  right  hand  is  the  right  hand  of 
falsehood ;  for  a  lie  \yanitas'\  is  falsity  of  doctrine,  and 
falsehood  \_mendacium'\  is  falsity  of  life  (n.  9248). 

10288.  He  shall  be  cut  off  from  his  people.  That  this 
signifies  separation  and  spiritual  death,  is  evident  from  the 
signification  of  being  cut  off  and  slain,  as  being  separated 
from  those  who  are  in  good  and  the  truths  thence,  and 
perishing  as  to  spiritual  life  (see  n.  6767,  8902)  ;  and  from 
the  signification  of  people,  as  those  of  the  church  who  are 
in  the  truths  and  goods  of  faith  (n.  3581,  4619,  6451,  6465, 
7207)  ;  thus  to  be  cut  off  from  the  people  is  to  be  sepa- 
rated from  them  and  perish.  They  who  are  of  the  church 
are  called  in  the  Word  sometimes  a  people,  sometimes  a 
nation,  as  the  Israelitish  people,  and  the  Jewish  nation. 
By  people  are  there  signified  those  who  are  of  the  spiritual 
church,  and  by  nation  those  who  are  of  the  celestial  church  ; 
hence  it  is  that  peoples  signify  the  truths  and  goods  of 
faith,  but  nations  the  goods  of  love  —  see  passages  above 
cited. 

10289.  Verses  34-38.  And  Jehovah  said  unto  Moses, 
Take  unto  thee  fragrant  spices,  stacte,  and  onycha,  and 
galbanum,  fragrant  spices,  and  pure  frankincense,  so  much 
and  so  much.  And  thou  shalt  make  it  incense,  an  ointment 
the  ivork  of  a  perfumer,  salted,  pure,  holy.  And  thou  shalt 
bruise  of  it  small,  and  shalt  put  it  before  the  Testimony  in 


No.  10289.]      CHAPTER   XXX.   VER.  34-38. 


ihe  tent  of  meeting,  whither  I  shall  come  to  meet  thee  there  : 
it  shall  be  holy  of  holies  to  you.  And  the  incense  which  thou 
makest  in  its  composition,  ye  shall  not  make  for  yourselves  : 
it  shall  be  unto  thee  holy  for  Jehovah.  The  man  who  shall 
viake  like  unto  it  to  make  an  odor  with  it,  shall  be  cut  off 
from  his  people.  "  And  Jehovah  said  unto  Moses  "  signi- 
fies enlightenment  and  perception  again  through  the  Word 
by  the  Lord;  "Take  unto  thee  fragrant  spices  "  signifies 
affections  for  truth  from  good  which  must  be  in  Divine 
worship  ;  "  stacte  "  signifies  affection  for  sensual  truth  ; 
"and  onycha"  signifies  affection  for  interior  natural  truth; 
"  and  galbanum  "  signifies  affection  for  truths  still  more 
interior  ;  "  fragrant  spices  "  signifies  affections  from  spiri- 
tual good  ;  "  and  pure  frankincense  "  signifies  inmost  truth, 
which  is  spiritual  good ;  "  so  much  and  so  much  "  signifies 
correspondence  in  every  way.  "  And  thou  shalt  make  it 
incense"  signifies  worship  therefrom;  "an  ointment  the 
work  of  a  perfumer  "  signifies  from  the  influx  and  opera- 
tion of  the  Divine  of  the  Lord  into  all  things  and  each  ; 
"  salted  "  signifies  the  desire  of  truth  for  good  ;  "  pure  " 
signifies  without  evil ;  "  holy  "  signifies  without  the  falsity 
of  evil.  "  And  thou  shalt  bruise  of  it  small "  signifies  the 
disposal  of  truths  in  their  series;  "and  shalt  put  it  before 
the  Testimony  in  the  tent  of  meeting  "  signifies  worship  of 
the  Lord  in  heaven  and  the  church  ;  "  whither  I  shall  come 
to  meet  thee  there  "  signifies  from  the  influx  of  the  Lord  ; 
"  it  shall  be  holy  of  holies  to  you  "  signifies  because  from 
the  Lord.  "And  the  incense  which  thou  makest  in  its  com- 
position, ye  shall  not  make  for  yourselves  "  signifies  that 
worship  from  the  holy  truths  of  the  church  must  not  be 
applied  to  the  loves  of  man ;  "  it  shall  be  unto  thee  holy 
for  Jehovah  "  signifies  that  worship  must  be  applied  to  love 
Divine.  "  The  man  who  shall  make  like  unto  it  to  make  an 
odor  with  it  "  signifies  imitation  of  Divine  worship  by  affec- 
tions for  truth  and  good  from  the  proprium  ;  "  shall  be  cut 
off  from  his  people  "  signifies  separation  from  heaven  and 
the  church,  and  spiritual  death. 


382 


EXODUS. 


[No.  10290. 


10290.  And  Jehovah  said  unto  Moses.  That  this  signi- 
fies enhghtenment  and  perception  again  through  the  Word 
by  the  Lord,  is  evident  from  the  signification  of  saying, 
when  by  Jehovah,  as  enlightenment  and  perception  —  that 
it  is  enlightenment  may  be  seen  above  (n.  7019,  102 15, 
10234)  ;  and  also  perception  (n.  1791,  1815,  1819,  1822, 
1898,  1919,  2080,  2862,  3509,  5877)  ;  and  from  the  repre- 
sentation of  Moses,  as  the  Word  (n.  6752,  7014,  7089). 
That  Jehovah  in  the  Word  is  the  Lord,  see  the  passages 
cited  above  (n.  9373)  ;  hence  it  is  plain  that  by  Jehovah 
said  unto  Moses,  is  signified  enlightenment  and  perception 

2  through  the  Word  by  the  Lord.  That  this  is  signified  is 
because  the  Lord  speaks  with  the  man  of  the  church  in  no 
other  way  than  through  the  Word,  for  He  then  enlightens 
man  so  that  he  may  see  the  truth,  and  He  also  gives  him 
perception  to  perceive  that  it  is  so ;  but  this  is  effected  ac- 
cording to  the  quality  of  the  desire  for  truth  with  man,  and 
the  desire  for  truth  with  man  is  according  to  his  love  of  it. 
They  who  love  truth  for  the  sake  of  truth  are  in  enlighten- 
ment, and  they  who  love  truth  for  the  sake  of  good  are 
in  perception  —  what  perception  is,  may  be  seen  above 
(n.  483,  495,  521,  536,  597,  607,  784,  1121,  1387,  1919, 
2144,  2145,  2171,  2515,  2831,  5228,  5920,  7680,  7977, 

3  8780).  But  the  Lord  spoke  with  Moses  and  the  prophets 
by  a  living  voice  in  order  that  the  Word  might  be  pro- 
mulgated and  be  such  as  to  contain  an  internal  sense  in 
all  things  and  each.  Hence  also  in  these  words,  Jehovah 
said  unto  Moses,  the  angels  who  are  in  the  internal  sense 
do  not  know  what  Moses  is,  since  the  names  of  persons  do 
not  enter  heaven  (n.  10282),  but  instead  of  Moses  they 
perceive  the  Word  ;  and  the  expression,  said,  is  turned  with 
them  into  what  is  fitting  to  the  sense,  thus  here  into  being 
enlightened  and  perceiving.  Saying  and  speaking  also, 
vrhen  by  the  Lord  through  the  Word,  in  the  angelic  idea 
are  nothing  else. 

1 029 1.  Take  unto  thee  fragrant  spices.    That  this  signi- 


No.  10292.]     CHAPTER  XXX.  VER.  34-38. 


383 


fies  affections  for  truth  from  good,  which  must  be  in  Divine 
worship,  is  evident  from  the  signification  of  spices,  as  per- 
ceptions and  affections  for  truth  and  for  good  (n.  10254). 
That  it  is  meant  which  must  be  in  Divine  worship,  is  be- 
cause by  the  incense  which  was  prepared  from  them,  is 
signified  Divine  worship  —  of  which  in  what  follows.  The 
spices  which  are  now  mentioned  are  of  quite  another  kind 
than  those  of  which  the  oil  of  anointing  was  prepared 
(verses  23,  24),  which  are  also  called  spices,  but  in  the 
original  by  another  term.  Those  spices  from  which  the 
oil  of  anointing  was  prepared  signify  in  like  manner  per- 
ceptions and  affections  for  truth  and  good,  as  do  those  now 
mentioned,  but  with  the  difference  that  the  former  truths 
belong  to  the  celestial  class,  and  the  latter  to  the  spiritual 
class.  That  the  former  truths  belong  to  the  celestial  class, 
see  above  (n.  10254)  ;  and  that  the  latter  belong  to  the 
spiritual  class  will  be  seen  in  what  follows.  What  is  meant  2 
by  belonging  to  the  celestial  class  and  to  the  spiritual  class, 
shall  be  briefly  told.  It  has  been  often  said  above  that 
heaven  is  distinguished  into  the  celestial  kingdom  and  the 
spiritual  kingdom  ;  in  each  kingdom  there  is  a  difference 
of  truths  as  of  goods ;  the  good  of  the  celestial  kingdom  is 
the  good  of  love  to  the  Lord,  and  the  good  of  the  spiritual 
kingdom  is  the  good  of  charity  toward  the  neighbor ;  every 
good  has  its  own  truths,  celestial  good  its  own,  and  spiri- 
tual good  its  own,  which  are  altogether  different  from  each 
other ;  what  the  difference  is,  may  be  evident  from  what 
has  been  shown  concerning  each  kingdom  in  the  pas- 
sages cited  above  (n.  9277).  That  every  good  has  its  3 
truths,  is  because  good  is  formed  by  truths  (n,  10252, 
10266)  and  also  manifests  itself  by  truths.  It  is  with  these 
as  with  the  voluntary  and  the  intellectual  in  man,  his  volun- 
tary being  formed  by  the  intellectual  and  also  manifesting 
itself  by  it :  what  is  of  the  will  is  called  good,  and  what 
is  of  the  understanding  is  called  truth. 

10292.  Stacte.    That  this  signifies  affection  for  sensual 


384 


EXODUS. 


[No.  10292. 


truth  is  evident  from  the  signification  of  stacte,  as  sensual 
truth ;  that  it  is  affection  for  that  truth,  is  from  its  fra- 
grance, for  odor  signifies  what  is  perceived,  a  fragrant  odor 
what  is  perceived  as  grateful,  and  a  fetid  odor  what  is  per- 
ceived as  unpleasant ;  and  all  the  pleasantness  and  un- 
pleasantness in  perception  is  from  affection  which  is  of 
love,  and  according  to  it  (see  n.  925,  1514,  1517-1519, 
3577.  4624-4634,  4748,  5621,  10054).  In  general  it  is  to 
be  known  that  all  things  in  the  vegetable  kingdom,  whether 
productions  of  forests,  or  of  gardens,  fields,  and  plains,  as 
trees,  corn,  flowers,  grasses,  and  pulse,  both  in  general  and 
in  particular  signify  spiritual  and  celestial  things,  for  the 
reason  that  all  nature  is  a  theatre  representative  of  the 
kingdom  of  the  Lord  —  see  the  passages  cited  above 
t  (n.  9280).  Stacte  is  affection  for  sensual  truth  because  it 
is  named  first ;  for  there  are  four  spices  of  which  the  in- 
cense was  prepared,  as  there  were  also  four  of  which  the 
oil  of  anointing  was  prepared  ;  and  that  named  first  is  the 
most  external,  as  what  was  named  first  for  the  preparation 
of  the  oil  of  anointing,  which  was  best  myrrh  —  that  this  is 
the  perception  of  sensual  truth,  see  above  (n.  10252). 

3  Four  spices  were  taken  for  the  preparation  both  of  the  oil 
and  of  the  incense,  for  the  reason  that  they  signified  truths 
in  their  order  from  external  to  internal ;  and  with  man 
they  also  have  such  a  succession  ;  for  man  has  an  external 
which  is  called  the  external  man,  and  an  internal  which  is 
called  the  internal  man,  in  each  of  which  there  is  an  exte- 
rior and  an  interior ;  the  most  external  is  called  the  sensual, 
and  this  therefore  is  signified  by  stacte  —  what  the  sensual 
is  and  its  quality  may  be  seen  above  (n.  9996,  10236). 

4  That  stacte  means  affection  for  sensual  truth  cannot  be 
confirmed  from  other  passages  in  the  Word,  because  it  is 
nowhere  else  mentioned ;  but  stacte  of  another  kind,  ex- 
pressed by  another  term  in  the  original,  is  mentioned 
among  those  spices  which  were  brought  down  into  Egypt 
(Gen.  xxxvii.  25;  xliii.  11),  and  involve  such  things  as 


No.  10294.]      CHAPTER  XXX.  VER.  34-38. 


are  in  the  external  or  natural  man,  since  by  Egypt  is  sig- 
nified the  knowledge  that  is  of  the  natural  man  —  see  the 
passages  cited  above  (n.  9391). 

10293.  And  onycha.  That  this  signifies  affection  for  in- 
terior natural  truth,  is  evident  from  the  signification  of  fra- 
grant onycha,  as  affection  for  natural  truth.  By  onycha 
is  signified  that  truth,  and  by  fragrant  the  perception  of 
what  is  grateful,  which  is  from  affection  for  truth,  thus  the 
affection  itself;  it  is  called  fragrant  onycha  because  it  is 
said  above  and  after  the  enumeration  of  these  spices,  in 
these  words,  Take  to  thee  fragrant  spices,  stacte,  and  ony- 
cha, and  galbanum,  fragrant  spices.  It  is  affection  for 
truth  in  the  natural  which  is  signified  by  onycha,  because 
it  is  named  in  the  second  place  ;  for  the  spices  are  named 
in  order  according  to  the  truths  with  man  from  most  exter- 
nal to  inmost ;  hence  by  stacte  is  signified  affection  for 
sensual  truth,  which  is  truth  most  external,  by  onycha  affec- 
tion for  natural  truth,  which  is  interior  truth  in  the  natural 
man,  by  galbanum  affection  for  truth  still  more  interior, 
which  is  interior  truth  in  the  spiritual  or  internal  man,  and 
by  frankincense  inmost  truth  in  the  internal  man,  which  is 
spiritual  good  —  in  like  manner  as  was  signifJ.ed  by  the 
spices  from  which  the  oil  of  anointing  was  prepared,  which 
were  best  myrrh,  fragrant  cinnamon,  fragrant  calamus,  and 
cassia :  that  those  spices  signified  truths  in  such  an  order, 
see  above  (n.  10252,  10254,  10256,  10258).  But  the  dif- 
ference is  that  those  truths  which  are  signified  by  the  spices 
of  the  oil  of  anointing  belong  to  the  celestial  class,  while 
these  truths  which  are  signified  by  the  spices  for  incense 
belong  to  the  spiritual  class  —  of  which  distinction  see 
above  (10254,  10291). 

10294.  And  galbanum.  That  this  signifies  affection  for 
truth  still  more  interior,  is  evident  from  what  was  said  just 
above  (n.  10293).  That  onycha  and  galbanum  are  truths 
successively  more  interior,  can  only  be  confirmed  from 
their  order,  since  they  do  not  occur  in  the  Word  else- 
where. 


386 


EXODUS. 


[No.  10295. 


10295.  Fragrant  spices.  That  this  signifies  affections 
from  spiritual  good,  is  evident  from  the  signification  of 
fragrant  spices,  as  affections  for  truth  from  good  (shown 
above,  n.  10291)  ;  and  from  spiritual  good  (see  n.  10254, 
10290,  10293).  The  reason  why  the  incense  was  wrought 
from  spices,  which  signify  truths  from  spiritual  good,  or 
what  is  the  same,  why  the  truths  which  are  signified  by 
those  spices  belong  to  the  spiritual  class,  is,  that  by  in- 
cense is  signified  Divine  worship  which  is  effected  by 
truths  from  that  good,  for  confessions,  adorations,  prayers, 
and  the  like,  are  severally  signified  by  incense  (n.  9475)  ; 
and  such  come  forth  from  the  heart  by  the  thoughts  and 
speech.  That  this  worship  is  effected  by  spiritual  truths 
may  be  evident  from  the  ideas  in  which  man  is  when  in 
that  worship,  for  the  ideas  in  which  man  then  is  are  from 
his  memory  and  thence  from  the  intellectual,  and  the 
things  which  are  from  this  source  are  called  spiritual.  But 
as  to  Divine  worship  from  celestial  good,  such  as  is  with 
those  who  are  in  the  celestial  kingdom  of  the  Lord,  it  is 
not  performed  by  confessions,  adoration,  and  prayers,  of 
the  same  quality  with  those  who  are  in  the  spiritual  king- 
dom, thus  not  by  truths  from  the  memory,  but  by  truths 
from  the  heart,  which  make  one  with  the  love  itself  in 
which  they  are  ;  for  the  truths  with  them  are  inscribed  on 
their  love.  When  therefore  they  do  from  love  what  is  pre- 
scribed, they  do  it  at  the  same  time  from  truths,  without 
any  thought  concerning  them  from  doctrine,  thus  without 
calling  them  forth  from  memory.  That  such  is  the  state 
of  those  who  are  in  the  celestial  kingdom  of  the  Lord,  may 
be  evident  from  what  was  shown  concerning  that  and  the 
spiritual  kingdom  in  the  passages  cited  above  (n.  9277). 
That  incense  signifies  confessions,  adorations,  and  prayers, 
which  proceed  through  the  mouth  from  the  thought,  see 
also  above  (n.  9475,  10177,  10198). 

10296.  And  pure  frankincense.  That  this  signifies  in- 
most truth,  which  is  spiritual  good,  is  evident  from  the  sig- 


No.  10296.]      CHAPTER  XXX.   VER.  34-38. 


nification  of  frankincense,  as  what  is  cleansed  from  the 
falsity  of  evil.  Inmost  truth,  which  is  signified  by  frankin- 
cense, is  spiritual  good  because  the  good  with  those  who 
are  in  the  spiritual  kingdom  of  the  Lord  is  nothing  else 
than  truth,  which  is  called  good  when  man  wills  and  does 
it  from  conscience  and  affection.  For  with  the  spiritual 
all  the  voluntary  is  lost,  but  the  intellectual  is  preserved 
entire  by  the  Lord,  and  in  it  is  implanted  a  new  voluntary 
by  means  of  regeneration  by  the  Lord,  which  voluntary  is 
the  conscience  with  them,  the  conscience  of  truth.  For 
whatever  is  implanted  in  the  intellectual  and  proceeds  from 
the  intellectual  is  truth,  inasmuch  as  the  intellectual  of  man 
is  dedicated  to  receiving  the  truths  of  faith,  but  the  volun- 
tary to  receiving  the  goods  of  love  :  hence  it  is  plain  that 
spiritual  good  in  its  essence  is  truth.  That  a  new  volun- 
tary with  the  spiritual  is  implanted  in  their  intellectual  part, 
and  that  hence  the  good  with  them  in  its  essence  is  truth, 
see  the  passages  cited  above  (n.  9277,  9596,  9684).  It  is 
said  of  inmost  truth  that  it  is  good,  because  the  more  inte- 
rior things  are,  the  more  perfect  they  are,  and  because  the 
inmost  of  man  is  his  voluntary,  and  what  is  of  the  volun- 
tary is  called  good.  That  frankincense  is  inmost  truth, 
thus  spiritual  good,  may  be  evident  from  the  passages  above 
adduced  from  the  Word  (n.  10177).  As  frankincense  is  2 
spiritual  good,  and  good  reigns  in  all  truths,  disposes  them, 
conjoins  them,  and  gives  affection  for  them,  therefore  frank- 
incense is  mentioned  in  the  last  place,  and  on  this  account 
vessels  of  incense  were  called  censers* ;  for  the  name  is 
from  the  essential,  which  is  good  ;  as  the  oil  of  anointing  is 
named  from  the  oil  of  olive,  and  not  from  the  spices  from 
which  it  was  prepared,  for  a  similar  reason,  namely,  because 
oil  signified  good,  and  spices  truths.  It  is  called  pure  frank-  3 
incense,  because  pure  signifies  cleansed  from  the  falsities 
of  evil ;  and  in  the  original  by  that  term  is  signified  what 
is  interiorly  pure,  but  by  another  expression  what  is  exte- 

*  In  the  Latin  thuribulum,  from  thur,  frankincense. 


388 


EXODUS. 


[No.  10296. 


riorly  pure  or  clean.  That  what  is  interiorly  pure  is  signi- 
fied by  that  term  is  evident  in  Isaiah  :  IVash  you,  make  you 
pure,  put  away  the  evil  of  your  doings  from  before  Mine 
eyes  (i.  i6).  And  in  David  :  In  vain  have  I  rendered  mine 
heart  pure,  and  washed  my  hafids  in  innocency  (Ps.  Ixxiii. 
13).  To  render  the  heart  pure  is  to  be  purified  interiorly 
and  to  wash  the  hands  in  innocency  is  exteriorly.  And 
again  :  And  be  pure  when  Thou  judgest  (Ps.  11.  4).  That 
by  the  other  term  is  signified  what  is  exteriorly  pure  or 
clean,  may  be  seen  in  Leviticus  (xi.  32  ;  xii.  7,  8 ;  xiii.  6, 
13.  17.  23.  28,  34,  37,  58 ;  xiv.  6,  8,  9,  20,  48,  53  ;  xv.  13, 
28  ;  xvi.  30  ;  xxii.  7  :  Jer.  xiii.  27  :  Ezek.  xxiv.  13  ;  xxxix. 
12  :  and  elsewhere). 

10297.  much  and  so  much.  That  this  signifies  cor- 
respondence in  every  way,  is  evident  from  the  signification 
of  so  much  and  so  much,  as  alike  of  one  and  of  the  other, 
or  as  much  of  the  frankincense  as  of  the  spices,  and  by 
quantity  both  of  measure  and  weight  is  signified  corre- 
spondence, here  correspondence  in  every  way. 

10298.  And  thou  shalt  make  it  incense.  That  this  sig- 
nifies worship  therefrom,  is  evident  from  the  signification 
of  incense,  as  confessions,  adorations,  prayers,  and  such 
things  of  worship  as  come  forth  from  the  heart  into  thought 
and  speech  (see  n.  9475)  ;  for  by  the  smoke  of  incense  is 
signified  elevation  (n.  10177, 10198)  ;  and  by  fragrant  odor, 
perception  and  reception  as  grateful  —  see  the  passages 

2  cited  above  (n.  10292).  As  Divine  worship  signified  by 
the  incense  of  spices  is  here  described,  and  by  the  spices 
of  which  that  incense  was  prepared  are  signified  truths  in 
their  order,  it  shall  be  told  briefly  how  it  is  with  that  wor- 
ship. But  this  is  an  arcanum  which  cannot  be  revealed 
unless  the  nature  of  man  be  known.  Man  is  not  man  from 
the  face,  nor  even  from  speech,  but  from  understanding 
and  will ;  such  as  his  understanding  and  his  will  are,  such 
is  the  man  ;  that  he  has  nothing  of  understanding  at  his 
birth  and  nothing  of  will  is  known ;  also  that  his  under- 


No.  10298.]      CHAPTER  XXX.   VER.   34-38.  389 

Standing  and  his  will  are  formed  by  degrees  from  infancy  ; 
thence  man  becomes  man,  and  of  quality  according  to  that 
of  the  understanding  and  will  formed  in  him.  The  under- 
standing is  formed  by  truths  and  the  will  by  goods,  so  that 
his  understanding  is  composed  of  nothing  else  than  such 
things  as  have  reference  to  truths,  and  the  will  is  nothing 
else  than  affection  for  such  things  as  are  called  goods ; 
hence  it  follows  that  man  is  nothing  but  the  truth  and  good 
from  which  his  two  faculties  are  formed.  All  and  each  of  3 
the  things  of  his  body  correspond  to  the  things  of  his  will 
and  understanding ;  which  may  be  evident  from  this,  that 
the  body  in  an  instant  does  what  the  understanding  thinks 
and  the  will  wills ;  for  the  mouth  speaks  according  to  the 
thought,  the  face  changes  according  to  the  affections,  and 
the  body  makes  movements  according  to  the  commands  of 
both.  Hence  it  is  plain  that  the  quality  of  the  whole  man 
throughout  is  according  to  the  quality  of  his  intellectual 
and  his  voluntary,  thus  according  to  his  quality  as  to  truths 
and  goods  ;  for,  as  above  said,  truths  constitute  his  intel- 
lectual, and  goods  his  voluntary ;  or  what  is  the  same,  man 
is  his  truth  and  his  good.  That  this  is  so  appears  mani-  4 
festly  with  spirits  :  these  are  nothing  else  than  their  truths 
and  their  goods  which  they  have  acquired  during  their  lives 
in  the  world  as  men ;  and  still  they  are  human  forms. 
Consequently,  from  their  face  shines  forth  the  quality  of 
the  truths  and  goods  which  they  have,  and  this  is  also 
perceived  from  the  sound  and  affection  of  their  speech,  and 
from  the  gestures,  especially  from  their  spoken  words ;  for 
their  spoken  words  are  not  such  as  with  men  in  the  world, 
but  are  in  perfect  harmony  with  their  truths  and  goods,  so 
as  to  proceed  from  these  naturally.  In  this  speech  spirits 
and  angels  are  when  they  talk  together,  and  man  is  in  like 
speech  as  to  his  spirit  when  he  lives  in  the  world,  though 
he  is  then  ignorant  of  it ;  for  he  thinks  from  similar  ideas, 
as  has  also  been  observed  by  some  learned  men  who  have 
called  these  ideas  immaterial  and  intellectual ;  these  ideas 


390 


EXODUS. 


[No.  10298. 


become  words  after  death  when  man  becomes  a  spirit. 
From  this  again  it  is  manifest  that  a  man  is  not  anything 
else  than  his  truth  and  his  good  ;  and  hence  it  is  that  man 

5  after  death  remains  as  he  has  become  truth  and  good.  It 
is  said  as  he  has  become  truth  and  good,  and  thereby  is 
also  meant  as  he  has  become  falsity  and  evil ;  for  evil  men 
call  falsity  truth  and  evil  good.  This  is  an  arcanum  which 
must  be  well  known  in  order  that  it  may  be  known  how  it 
is  with  Divine  worship  ;  but  besides  this  there  is  one  arca- 
num more,  namely,  that  in  every  idea  of  thought  proceed- 
ing from  the  will  of  man,  is  the  whole  man  ;  this  also  fol- 
lows from  the  former,  for  man  thinks  from  his  truth  and 
wills  from  his  good,  which  are  himself.  That  this  is  so 
may  be  evident  from  this  experience,  that  when  angels 
perceive  a  single  idea  of  a  man,  or  a  single^  idea  of  a 
spirit,  they  know  at  once  the  quality  of  the  man  or  of  the 

6  spirit.  These  things  are  told  that  it  may  be  known  how 
it  is  with  Divine  worship,  which  is  signified  by  the  incense 
of  spices,  namely,  that  the  whole  man  is  in  all  things  of 
his  worship,  since  his  truth  and  good  are  therein,  which 
are  himself;  and  this  is  the  reason  why  four  spices  are 
mentioned,  by  which  are  signified  all  truths  in  the  complex. 
From  this  it  also  follows  that  it  is  the  same  whether  we  say 
that  Divine  worship  consists  of  these  truths  and  goods,  or 
that  man  consists  of  them,  since  the  whole  man  is  in  all 
the  ideas  of  his  thought,  which  are  of  his  worship,  as 
already  said. 

10299.  An  ointment  the  work  of  a  perfumer.  That  this 
signifies  from  the  influx  and  operation  of  the  Divine  of 
the  Lord  into  all  things  and  each,  is  evident  from  the 
signification  of  ointment,  or  what  is  of  spice,  as  truths  in  all 
things  of  worship  (see  n.  10264)  >  and  from  the  significa- 
tion of  the  work  of  an  ointment  maker  or  perfumer,  as  the 
2  influx  and  operation  of  the  Divine  Itself  (n.  10265).  How 
it  is  to  be  understood  that  there  must  be  influx  and  opera- 
tion into  all  things  and  each  of  worship  shall  also  be  briefly 


No.  10299.]      CHAPTER  XXX.  VER.  34-38. 


told.  It  is  believed  by  those  who  do  not  know  the  arcana 
of  heaven  that  worship  is  from  man,  because  it  proceeds 
from  the  thought  and  affection  which  are  in  him  ;  but  wor- 
ship which  is  from  man  is  not  worship,  consequently  con- 
fessions, adorations,  and  prayers,  which  are  from  man,  are 
not  confessions,  adorations,  and  prayers  which  are  heard 
and  received  by  the  Lord  ;  but  they  must  be  from  the  Lord 
Himself  with  man.  That  this  is  so  is  known  to  the  church, 
for  she  teaches  that  from  man  not  any  good  proceeds,  but 
that  all  good  is  from  heaven,  that  is,  from  the  Divine  there  ; 
thence  also  is  all  good  in  worship,  and  worship  without 
good  is  not  worship  :  hence  the  church  prays,  when  in  holy 
worship,  that  God  may  be  present  and  lead  her  thoughts 
and  speech.  The  case  is  this :  when  man  is  in  genuine 
worship,  then  the  Lord  flows  into  the  goods  and  truths 
which  are  with  him  and  elevates  them  to  Himself,  and 
with  them  the  man,  so  far  and  in  such  manner  as  he  is  in 
them.  This  elevation  is  not  apparent  to  the  man  if  he  is 
not  in  genuine  affection  for  truth  and  good,  and  iii  the 
knowledge,  acknowledgment,  and  faith  that  all  good  comes 
from  above,  from  the  Lord.  That  it  is  so,  may  be  compre-  3 
hended  even  by  those  who  are  wise  from  the  world,  for  they 
know  from  their  learning  that  natural  influx,  which  is  called 
by  them  physical  influx,  is  not  possible,  but  spiritual  influx  ; 
that  is,  that  nothing  can  flow  in  from  the  natural  world  into 
heaven,  but  vice  versa.  From  this  may  be  evident  how  it 
is  to  be  understood  that  the  influx  and  operation  of  the 
Divine  of  the  Lord  is  into  all  and  each  of  the  things  of 
worship.  That  it  is  so,  has  also  been  given  frequently  to 
experience,  for  it  has  been  given  to  perceive  the  influx  it- 
self, the  calling  forth  of  the  truths  which  were  with  me, 
their  application  to  the  objects  of  prayer,  the  affection  of 
good  adjoined,  and  the  elevation  itself.  But  nevertheless  4 
man  must  not  let  down  his  hands  and  await  influx,  for  this 
would  be  to  act  as  an  image  without  life ;  he  must  still 
think,  will,  and  act,  as  of  himself,  and  yet  ascribe  to  the 


392 


EXODUS. 


[No.  10299. 


Lord  all  of  the  thought  of  truth  and  of  the  endeavor  of 
good ;  by  so  doing  the  faculty  is  implanted  in  him  by  the 

5  Lord  of  receiving  Him  and  the  influx  from  Him.  For 
man  was  created  for  no  other  purpose  than  to  be  a  recep- 
tacle of  the  Divine,  and  the  faculty  of  receiving  the  Divine 
is  no  otherwise  formed.  Then  when  the  faculty  is  formed 
he  has  no  other  will  than  that  it  should  be  so ;  for  he  loves 
influx  from  the  Lord,  and  holds  in  aversion  operation  from 
himself,  because  influx  from  the  Lord  is  the  influx  of  good, 
and  operation  from  himself  is  the  operation  of  evil.  In 
such  a  state  are  all  angels  in  heaven ;  therefore  by  them  in 
the  Word  are  signified  truths  and  goods  which  are  from  the 
Lord,  since  they  are  receptions  of  them  (n.  1925,  3039, 
4085,  4295,  8192). 

10300.  Salted.  That  this  signifies  the  desire  of  truth 
for  good,  is  evident  from  the  signification  of  salt,  as  desire 
which  is  of  the  love  of  truth  for  good  —  of  which  below; 
hence  salted  is  that  in  which  is  that  desire.  There  must 
be  a  desire  of  truth  for  good,  because  that  desire  is  con- 
junctive of  the  two ;  for  so  far  as  truth  desires  good,  so  far 
it  is  conjoined  to  it.  The  conjunction  of  truth  and  good 
is  what  is  called  the  heavenly  marriage,  which  is  heaven 
itself  with  man  ;  therefore  when  in  Divine  worship  and  in 
all  and  each  of  the  things  thereof  there  is  the  desire  for 
that  conjunction,  heaven  is  in  all  things  there,  thus  the 
Lord  :  this  is  signified  by  the  requirement  that  the  incense 
should  be  salted.  Salt  has  this  signification  from  its  con- 
junctive nature  ;  for  it  conjoins  all  things,  and  hence  gives 
them  relish  ;  salt*  even  conjoins  water  and  oil  which  other- 

2  wise  will  not  combine.  When  it  is  known  that  by  salt  is 
signified  desire  for  the  conjunction  of  truth  and  good,  what 
is  signified  by  the  Lord's  words  in  Mark  may  be  known  : 
£very  one  shall  be  salted  with  fire  ;  and  every  sacrifice  shall 
be  salted  with  salt :  salt  is  good,  but  if  the  salt  have  lost  its 
saltness,  wherewith  will  ye  season  it  ?  Have  salt  in  your- 
*  Probably  here  used  in  an  old  sense  to  include  alkaliei. 


No.  10300.]       CHAPTER  XXX.   VER.  34-38. 


393 


selves  (ix.  49,  50).  Every  one  shall  be  salted  with  fire 
means  that  every  one  from  genuine  love  shall  desire  ;  every 
sacrifice  shall  be  salted  with  salt  means  that  desire  from 
genuine  love  shall  be  in  all  worship  ;  salt  without  saltness 
signifies  desire  from  some  other  than  genuine  love ;  to 
have  salt  in  themselves  is  the  desire  of  truth  for  good  — 
that  fire  is  love,  see  above  (n.  4906,  5071,  5215,  6314, 
6832,  10055)  ;  and  that  sacrifice  is  worship  in  general 
(n.  922,  6905,  8680,  8936).  Who  can  know  what  it  is 
to  be  salted  with  fire,  and  why  the  sacrifice  should  be 
salted,  and  what  it  is  to  have  salt  in  themselves,  unless  it 
is  known  what  is  meant  by  fire,  salt,  and  by  being  salted  ? 
In  like  manner  in  Luke  :  Whosoever  he  be  of  you  that  3 
renouiiceih  not  all  that  he  hath,  he  cannot  be  My  disciple. 
Salt  is  good :  but  if  the  salt  have  lost  its  savour,  wherewith 
shall  it  he  seasoned  ?  It  is  fit  neither  for  the  land,  nor  for 
the  dunghill:  they  shall  cast  it  forth  (xiv.  33-35).  To  re- 
nounce all  that  he  hath  is  to  love  the  Lord  above  all  things  ; 
his  possessions,  or  that  he  hath,  is  what  man  claims  as  his 
own ;  salt  that  has  lost  its  savour  is  desire  from  the  pro- 
prium,  thus  from  the  love  of  self  and  the  world ;  such  de- 
sire is  salt  without  savour,  not  fit  for  anything.  So  also  in 
Matthew  :  Ye  are  the  salt  of  the  earth,  but  if  the  salt  have 
lost  its  savour,  wherewith  shall  it  be  salted  ?  It  is  no  longer 
fit  for  anything  but  to  be  cast  forth,  and  to  be  trodden  utider 
the  foot  of  men  (v.  13,  14).  That  in  all  worship  there  must  4 
be  the  desire  of  truth  for  good  is  also  signified  by  the  law 
that  every  offering  of  the  minchah  should  be  salted ;  and 
that  upon  every  offering  there  should  be  the  salt  of  the 
covenant  of  Jehovah  (Lev.  ii.  13).  By  the  minchah  and 
offering,  which  is  sacrifice,  is  signified  worship,  as  above ; 
and  salt  is  there  called  the  salt  of  the  covenant  of  Jehovah, 
since  by  covenant  is  signified  conjunction  (n.  665,  666, 
1023,  1038,  1864, 1996,  2003,  2021,  6804,  8767,  8778,  9396, 
9416).  Desire  also  is  the  very  ardor  of  love,  thus  its  going 
forth,  and  love  is  spiritual  conjunction.    As  the  desire  of  S 


394 


EXODUS. 


[No,  10300. 


truth  for  good  conjoins,  so  the  desire  of  falsity  for  evil  dis- 
joins, and  what  disjoins  also  destroys ;  hence  by  salt  in  the 
opposite  sense  is  signified  the  destruction  and  devastation 
of  truth  and  good  —  as  in  Jeremiah:  Cursed  is  ihe  man 
.  .  .  fha^  tnaketh  flesh  his  arm.  .  .  .  He  shall  not  see  when 
good  Cometh,  but  shall  inhabit  the  parched  places  in  .  .  . 
a  salt  land  and  not  inhabited  (xvii.  5,  6).  To  make  flesh 
his  arm  is  to  trust  in  self,  thus  in  his  proprium,  and  not  in 
the  Divine  (n.  10283)  ;  and  as  the  proprium  consists  in 
loving  self  above  God  and  the  neighbor,  it  is  the  love  of 
self  which  is  thus  described ;  hence  it  is  said  that  he  shall 
not  see  when  good  cometh,  and  that  he  shall  inhabit  the 
parched  places  and  in  a  salt  land,  that  is,  in  filthy  loves  and 
their  desires,  which  have  destroyed  the  good  and  truth  of 

6  the  church.  And  in  Zephaniah  :  They  shall  be  as  Gomor- 
rah ;  a  place  left  to  the  nettle,  and  a  salt-pit,  and  a  perpetual 
desolation  (ii.  9).  A  place  left  to  the  nettle  is  the  ardor 
and  burning  of  the  life  of  man  from  the  love  of  self ;  a  salt- 
pit  is  desire  for  what  is  false,  which,  as  it  destroys  truth  and 
good,  is  called  a  perpetual  desolation  ;  it  is  said  that  it  shall 
be  as  Gomorrah,  since  by  Gomorrah  and  Sodom  is  signified 

7  the  love  of  self  (n.  2220) .  That  the  wife  of  Lot  was  turned 
into  a  statue  of  salt,  because  she  turned  her  face  to  those 
cities  (Gen.  xix.  26),  signified  the  vastation  of  truth  and 
good ;  for  to  turn  the  face  to  anything  in  the  internal  sense 
is  to  love  (n.  10189)  ;  hence  it  is  that  the  Lord  said.  Let 
him  not  turn  back  to  what  is  behind  him.  Remember  Lot^s 
wife  (Luke  xvii.  31,  32).  And  in  Moses  :  The  whole  land 
thereof  shall  be  brimstone  and  salt,  a  burning  .  .  .  like  the 
overthrow  of  Sodom  and  Gomorrah  (Deut.  xxix.  22).  By 
land  here,  as  elsewhere  in  the  Word,  is  meant  the  church 

8  — see  the  passages  cited  above  (n.  9325).  Hence  now 
it  was  that  the  cities  which  were  no  longer  to  be  inhabited, 
were  after  their  destruction  sown  with  salt  (Judges  ix.  45). 
Thus  it  is  plain  that  by  salt  in  the  genuine  sense  is  signified 
the  desire  of  truth  for  good,  thus  what  is  conjunctive,  and 


No.  10303.]      CHAPTER  XXX.  VER.  34-38. 


395 


in  the  opposite  sense  the  desire  of  falsity  for  evil,  thus 
what  is  destructive.  He  therefore  who  knows  that  salt  is  9 
the  desire  of  truth  for  good  and  their  conjunction,  may 
also  know  what  is  signified  by  the  waters  of  Jericho  being 
healed  by  Elisha  by  casting  in  salt  into  the  spring  of  the 
waters  (2  Kings  ii.  19-22)  ;  for  by  Elisha  as  by  Elias  was 
represented  the  Lord  as  to  the  Word  (n.  2762,  8029)  ; 
and  by  waters  are  signified  the  truths  of  the  Word,  by  the 
waters  of  Jericho  the  truths  of  the  Word  in  the  sense  of 
the  letter,  and  likewise  by  the  spring  of  the  waters  ;  and 
by  salt  is  signified  the  desire  of  truth  for  good  and  the 
conjunction  of  both,  whence  is  healing. 

10301.  Pure.  That  this  signifies  without  evil,  is  evident 
from  the  signification  of  pure,  as  without  evil.  As  all  evil 
is  impure  and  all  good  is  pure,  therefore  we  speak  of  being 
purified  from  sins  and  iniquities,  and  this  is  spoken  of  the 
heart,  that  is,  of  the  will ;  for  the  heart  in  the  Word  signi- 
fies the  will  (see  n.  2930,  7542,  8910,  9300,  9495)  ;  and  be- 
cause it  signifies  the  love  (n.  3883-3896,  9050). 

10302.  Holy.  That  this  signifies  without  the  falsity  of 
evil,  is  evident  from  the  signification  of  holy,  as  Divine 
truth  proceeding  from  the  Lord  (see  n.  6788,  7499,  8302, 
8330,  9229,  9818,  9820)  ;  hence  that  is  called  holy  which 
is  without  the  falsity  of  evil.  It  is  said  the  falsity  of  evil, 
because  there  is  falsity  without  evil,  as  in  the  case  of  some 
good  people  among  the  nations  out  of  the  church,  and  also 
with  some  among  Christians  within  the  church.  But  falsity 
defiled  by  evil  is  evil  in  itself,  for  it  is  from  evil ;  whereas 
what  is  false  with  those  who  are  in  good  is  not  defiled  by 
evil,  but  is  purified  from  it.  Therefore  also  such  falsity  is 
accepted  by  the  Lord  almost  as  truth,  and  is  also  easily 
turned  into  truth,  for  they  who  are  in  good  are  inclined  to 
receive  truth.  Concerning  falsity,  both  that  from  evil,  and 
that  not  from  evil,  see  the  passages  cited  above  (n.  9304, 
10109), 

10303.  And  thou  shalt  bruise  of  it  small.    That  this  sig' 


396 


EXODUS. 


[No.  10303. 


nifies  the  disposal  of  truths  into  their  series,  is  evident  from 
the  signification  of  bruising,  when  applied  to  frankincense 
and  spices,  by  which  are  signified  truths,  as  the  disposal  of 
truths  into  their  series  ;  for  bruising  has  a  like  signification 
with  grinding,  but  grinding  is  spoken  of  wheat,  barley,  and 
fitches,  and  bruising  is  spoken  of  oil,  frankincense,  and 

2  spices.  What  is  signified  in  particular  by  bruising  and 
grinding  cannot  be  known  unless  it  be  known  how  it  is 
with  man  in  respect  to  the  goods  and  truths  which  are  sig- 
nified by  wheat,  barley,  meal,  fine  flour,  oil,  frankincense, 
and  spices,  when  they  are  prepared  or  disposed  for  uses ; 
for  grinding  and  bruising  are  preparing  them  for  use. 
When  grinding  is  spoken  of  the  goods  which  are  signified 
by  wheat  or  barley,  then  by  grinding  is  signified  the  dis- 
posal and  drawing  forth  of  good  into  truths,  and  so  appli- 
cation to  uses ;  good  also  never  puts  itself  forth  into  uses 
except  through  truths,  in  which  it  is  disposed  in  order  and 
thus  given  its  quality ;  for  good,  unless  it  has  been  set  in 
order  in  truths,  has  no  quality,  and  when  it  is  disposed  in 
order  in  truths,  it  is  then  disposed  into  series  in  application 
to  things  according  to  uses,  into  which  things  good  enters 
as  the  affection  of  love,  whence  comes  what  is  grateful, 
pleasant,  enjoyable.  The  like  is  here  signified  by  bruising 
small,  for  pure  frankincense  is  spiritual  good  (n.  10296)  ; 
and  the  truths  which  are  disposed  in  order  by  that  good, 
are  the  spices,  stacte,  onycha,  and  galbanum  (n.  10292- 

3  10294).  What  is  meant  by  disposal  into  series  shall  also 
be  briefly  told :  truths  are  said  to  be  disposed  into  series 
when  they  are  set  in  order  according  to  the  form  of  heaven, 
in  which  form  are  the  angelic  societies.  What  this  form  is 
may  be  seen  from  the  correspondence  of  all  the  members, 
viscera,  and  organs  of  man  with  the  Greatest  Man,  which  is 
heaven  —  concerning  which  correspondence  see  the  pas- 
sages cited  above  (n.  10030).  In  those  members,  viscera, 
and  organs,  all  things  and  each  are  disposed  or  arranged 
into  series  and  series  of  series,  being  formed  of  fibres  and 


No,  10303.]       CHAPTER  XXX.  VER.  34-38. 


397 


vessels  —  as  is  known  to  those  who  from  anatomy  are  ac- 
quainted with  the  textures  and  contextures  of  the  interiors 
of  the  body  ;  and  into  similar  series  truths  from  good  are 
arranged  with  man.  Hence  a  regenerate  man  is  a  heaven  4 
in  least  form  corresponding  to  the  Greatest  Man ;  and  the 
whole  man  is  such  as  is  his  truth  and  good.  That  a  regen- 
erate man  is  heaven  in  least  form,  see  the  passages  cited 
above  (n.  9279)  ;  also  that  man  is  his  own  truth  and  good 
(n.  10298)  ;  and  that  truths  with  man  are  disposed  into 
series  according  to  angelic  societies  with  the  regenerate 
5339)  5343>  553o)'  The  series  into  which  truths  are 
disposed  with  the  good,  and  the  series  into  which  falsities 
are  disposed  with  the  evil,  are  signified  in  the  Word  by 
sheaves  and  bundles  (as  Lev.  xxiii.  9-15:  Ps.  cxxvi.  6 ; 
cxxix.  7  :  Amos  ii.  13  :  Micah  iv.  12  :  Jer.  ix.  22  :  Zech.  xii. 
6  :  Matt.  xiii.  30).  When  therefore  it  is  plain  what  is  sig-  S 
nified  by  bruising  and  grinding,  it  may  be  known  what  is 
signified  in  the  internal  sense  by  the  sons  of  Israel  grinding 
the  manna  in  mills,  or  bruising  it  in  a  mortar,  and  baking  it 
into  cakes  (Num.  xi.  8)  ;  for  by  the  manna  was  signified 
celestial  and  spiritual  good  (n.  8464)  ;  and  by  grinding  and 
bruising,  disposal  for  use ;  for  whatever  is  said  in  the  Word 
is  significant  of  such  things  as  are  in  heaven  and  the  church, 
each  particular  having  an  internal  sense.  It  may  also  be 
known  what  is  signified  by  not  taking  to  pledge  the  mill  or 
the  millstone,  for  this  would  be  to  take  the  soul  to  pledge 
(Deut.  xxiv.  6).  By  the  mill  and  millstone  is  signified  that 
which  prepares  good  that  it  may  be  applied  to  uses  ;  by 
barley  also  and  by  wheat  is  signified  good,  and  by  meal  and 
fine  flour  truths,  and  good  by  its  truths  is  applied  to  use,  as 
was  said  above.  From  this  may  be  evident  what  is  signi-  6 
fied  by  the  mill,  by  the  millstone,  and  by  sitting  at  mills  in 
the  following  passages  :  T/ien  two  shall  be  grinding  at  the 
mill ;  the  one  shall  be  taken,  and  the  other  shall  be  left 
(Matt.  xxiv.  41)  ;  again  :  He  that  shall  offend  one  of  the 
little  ones  that  believe  in  Me,  it  were  better  for  him  that  a 


398 


EXODUS. 


[No.  10303. 


millstone  were  hanged  about  his  neck,  and  he  were  plunged 
into  the  depth  0/  the  sea  (Matt,  xviii.  6  :  Mark  ix.  42).  And 
in  the  Apocalypse  :  A  mighty  angel  took  up  a  stone  like  a 
great  millstone,  and  cast  it  into  the  sea,  saying,  Thus  with 
violence  shall  Babylon  be  thrown  down  .  .  .  and  the  voice 
of  the  mill  shall  be  heard  no  more  at  all  in  her  (xviii.  21, 
22).  In  Jeremiah  :  I  will  cause  to  cease  from  them  [the 
cities  of  Judah]  the  voice  of  joy  and  the  voice  .  .  .  of  the 
millstones  and  the  light  of  the  candle  (xxv.  10)  ;  and  in 
Isaiah  :  O  daughter  of  Babylon,  sit  on  the  earth;  without 
a  throne,  O  daughter  of  the  Chaldeans  .  .  .  take  the  mill 
7  and  grind  meal  (xlvii.  i,  2).  As  a  mill  and  grinding  in  a 
good  sense  signify  application  to  good  uses,  so  in  the  oppo- 
site sense  they  signify  application  to  evil  uses ;  hence  when 
they  relate  to  Babylon  and  Chaldea,  they  signify  application 
in  favor  of  their  loves,  which  are  the  loves  of  self  and  the 
world  ;  for  by  barley  and  wheat  with  them  is  signified  good 
adulterated,  and  by  meal  thence  truth  falsified.  The  prof- 
anation of  good  and  truth  by  application  to  those  loves  is 
also  signified  by  Moses'  grinding  to  powder  the  golden  calf, 
and  sprinkling  it  upon  the  waters  that  came  down  from 
mount  Sinai,  and  making  the  sons  of  Israel  drink  (Exod. 
xxxii.  20  :  Deut.  ix.  21). 

10304.  And  shall  put  it  before  the  Testimony  in  the  tent 
of  meeting.  That  this  signifies  the  worship  of  the  Lord  in 
heaven  and  the  church,  is  evident  from  the  signification  of 
the  incense,  which  was  to  be  put  before  the  Testimony,  as 
worship  (see  above,  n.  10298)  ;  from  the  signification  of 
the  Testimony,  as  the  Lord  as  to  Divine  truth  (n.  9503)  ; 
and  from  the  representation  of  the  tent  of  meeting,  as 
heaven  (n.  9457,  9481,  9485)  ;  and  since  it  is  heaven,  it  is 
also  the  church,  for  the  church  is  heaven  on  earth. 

10305.  Whither  J  shall  come  to  meet  thee  there.  That 
this  signifies  from  the  influx  of  the  Lord,  is  evident  from 
the  signification  of  coming  to  meet,  when  spoken  of  the 
Lord,  as  His  presence  and  influx  (see  n.  10147,  10148, 


No.  10307.]      CHAPTER  XXX.  VER.  34  -  38. 


399 


10197)  ;  in  this  case  from  the  influx  of  the  Lord,  since  the 
subject  is  worship,  which  is  signified  by  incense  ;  for  the  all 
of  worship  which  is  truly  worship  flows  in  from  the  Lord, 
as  may  be  evident  from  what  was  shown  above  (n.  10299). 

10306.  It  shall  be  holy  of  holies  io  you.  That  this  signi- 
fies since  from  the  Lord,  is  evident  from  the  signification 
of  holy,  as  all  that  and  only  that  which  proceeds  from  the 
Lord  (see  n.  6788,  7499,  8302,8330,9229,9818,9820). 

10307.  And  the  incense  which  thou  makest  in  its  com- 
position, ye  shall  not  make  for  yourselves.  That  this  signi- 
fies that  worship  from  the  holy  truths  of  the  church  must 
not  be  applied  to  the  loves  of  man,  is  evident  from  the  sig- 
nification of  incense,  as  worship  (see  above,  n.  10298)  ; 
from  the  signification  of  making  in  its  composition,  as  from 
the  holy  truths  of  the  church  —  for  to  make  in  its  quality 
is  to  make  from  the  same  spices,  and  by  the  spices,  which 
were  stacte,  onycha,  and  galbanum,  are  signified  the  holy 
truths  of  the  church  in  their  order  (n.  10292-10294)  ;  and 
from  the  signification  of  not  making  to  yourselves,  as  not 
applying  to  man's  own  uses,  thus  to  his  loves,  for  what  a 
man  does  for  the  sake  of  himself  he  does  for  the  sake  of 
his  loves  ;  and  application  is  here  meant  because  it  is  said 
to  make  for  themselves.  How  this  is,  shall  also  be  told  :  2 
all  the  truths  of  the  church  have  respect  to  two  loves,  love 
to  God  and  love  toward  the  neighbor ;  that  the  whole 
Word,  which  is  Divine  truth  itself,  from  which  all  the  truths 
of  the  church  are,  hangs  on  these  two  loves,  is  evident  in 
Matthew  (xxii.  37  :  and  Mark  xii.  30,  31  :  and  Luke,  x. 
27)  — where  it  is  said  that  all  the  Law  and  the  Prophets 
hang  on  those  loves,  and  by  the  Law  and  the  Prophets  is 
signified  the  whole  Word.  But  it  is  the  opposite  to  apply 
Divine  truth  or  the  truths  of  the  church  to  the  loves  of 
man ;  then  man  turns  himself  from  the  Lord  to  himself, 
which  is  from  heaven  to  hell,  and  becomes  as  one  of  the 
spirits  there ;  for  in  hell  they  have  the  Lord  at  the  back 
and  their  own  loves  in  front ;  yea,  when  viewed  by  the 


400 


EXODUS. 


[No.  10307. 


angels  they  appear  inverted,  with  the  head  downward  and 
3  the  feet  upward.  When  truths  Divine  are  appHed  to  the 
loves  of  man,  they  are  no  longer  truths,  since  by  application 
evil  enters  them  and  perverts  them  and  makes  them  appear 
false.  If  then  it  is  said  to  them  that  they  are  not  so  to  be 
understood,  but  otherwise,  they  are  not  willing  to  compre- 
hend, and  do  not  comprehend  ;  for  to  say  what  is  contrary 
to  principles  confirmed  by  his  loves,  is  to  say  what  is  con- 
trary to  the  man  himself,  because  contrary  to  his  intellectual 
from  his  voluntary.  Concerning  those  who  by  application 
to  their  loves  falsify  truths  and  adulterate  goods,  much  is 
said  in  the  Word  where  Babel  is  treated  of,  especially  in  the 
Apocalypse. 

10308.  //  shall  be  mito  thee  holy  for  Jehovah,  That  this 
signifies  that  worship  must  be  applied  to  love  Divine,  is 
evident  from  the  signification  of  holy,  as  all  that  proceeds 
from  the  Lord  (as  above,  n.  10306)  ;  and  from  the  signifi- 
cation of  incense,  of  which  it  is  said  that  it  shall  be  holy 
unto  thee  for  Jehovah,  as  worship  (n.  10298)  ;  that  it  is  to 
be  applied  to  love  Divine,  follows  from  what  immediately 
precedes,  where  it  is  said  that  they  should  not  make  such 
incense  for  themselves,  by  which  is  signified  that  worship 
from  the  holy  truths  of  the  church  must  not  be  applied  to 
the  loves  of  man  (n.  10307).  By  love  Divine  is  meant 
love  to  the  Lord  and  love  toward  the  neighbor ;  the  latter 
love  is  also  Divine,  because  it  likewise  proceeds  from  the 
Lord  ;  for  no  one  can  love  the  neighbor  from  himself,  since 
in  such  case  he  loves  the  neighbor  and  confers  benefits 
upon  him  for  the  sake  of  himself,  which  is  to  love  himself. 
That  the  whole  Word,  which  is  the  Divine  truth  itself  from 
which  are  all  the  truths  of  the  church,  looks  to  those  loves 
as  ends,  see  just  above  (n.  10307)  ;  hence  also  Divine  wor- 
ship must  look  to  the  same,  since  all  worship  which  is  truly 
worship  is  from  truths  —  as  may  be  evident  from  what  was 
shown  above  concerning  the  spices  of  the  incense,  by  which 
are  signified  tlie  truths  of  worship ;  and  the  truths  of  wor- 


No.  10309.]      CHAPTER  XXX.  VER.  34-38. 


401 


ship  are  then  applied  to  Divine  love  when  it  is  performed 
with  man  from  the  Lord,  according  to  what  was  said  above 
(n.  10299). 

10309,  The  man  who  shall  make  like  unto  it  to  make 
an  odor  with  it.  That  this  signifies  imitation  of  Divine 
worship  by  affections  for  truth  and  good  from  the  pro- 
prium,  is  evident  from  the  signification  of  making  like  it, 
as  imitation  of  Divine  worship,  for  by  making  is  signified 
imitating,  and  by  the  incense  of  which  it  is  said,  is  signi- 
fied Divine  worship,  as  above  ;  and  from  the  signification 
of  making  an  odor,  as  to  please,  which,  since  it  is  done  by 
affections  for  truth  and  good,  these  are  what  are  signified 
by  pleasing,  for  odor  is  the  perception  of  what  is  grateful, 
thus  pleasing  (see  n.  10292).  That  it  is  from  theproprium 
is  plain,  for  it  is  said.  The  man  who  shall  make  like  unto 
it  shall  be  cut  off  from  his  people ;  for  that  is  from  the 
proprium  which  is  not  from  affection  for  truth  and  good 
for  the  sake  of  truth  and  good,  but  for  the  sake  of  self; 
and  to  do  anything  for  the  sake  of  self  is  for  the  sake  of 
gain,  honors,  and  reputation,  as  ends,  and  not  for  the  salva- 
tion of  the  neighbor  and  the  glory  of  the  Lord  ;  hence  it  is 
from  evil  and  not  from  good,  or  what  is  the  same,  from 
hell  and  not  from  the  Lord.  This  therefore  is  meant  by 
the  imitation  of  Divine  worship  by  affections  for  truth  and 
good  from  the  proprium,  which  is  signified  by  making  in- 
cense like  unto  it  to  make  an  odor  with  it.  They  who  do 
so  are  they  who  love  the  world  above  heaven,  and  them- 
selves above  God ;  such  also  when  they  think  inwardly  or 
with  themselves,  believe  nothing  about  heaven  and  the 
Lord ;  but  when  they  think  only  of  themselves,  as  when 
they  speak  before  men,  they  then  speak  of  heaven  and  the 
Lord  from  greater  affection  and  faith  than  others,  and  this 
in  proportion  as  they  are  inflamed  by  gain,  honors,  and 
reputation.  Their  state  then  is  that  they  are  inwardly 
black  and  outwardly  white,  that  is,  they  are  devils  in  the 
form  of  angels  of  light ;  for  the  interiors  are  closed  which 


402 


EXODUS. 


[No.  10309. 


should  be  shown  to  heaven,  and  the  exteriors  are  open 
which  are  shown  to  the  world  ;  and  if  then  from  an  affec- 
tion as  of  love  they  lift  the  eyes  and  the  hands  to  heaven, 
they  are  yet  as  images  made  by  art,  and  such  they  appear 
before  angels.  And  if  you  will  believe  it,  there  are  many 
such  in  hell,  who  are  present  with  and  inspire  men  of  like 
character,  especially  preachers,  who  imitate  Divine  worship 
by  the  affections  of  truth  and  good  from  the  proprium, 
which  also  is  permitted  of  the  Lord,  since  they  thus  also 
perform  a  use ;  for  good  men  still  receive  the  Word  from 
them  well,  since  the  Word,  from  whatever  mouth  it  comes 
forth,  is  received  by  man  according  to  the  quality  of  his 
good.  But  such  external  things  being  pretences  are  stripped 
off  from  them  in  the  other  life ;  and  then  their  spirit  ap- 
pears black  as  it  had  been  in  the  body. 

10310.  Shall  be  cut  off  from  his  people.  That  this  sig- 
nifies separation  from  heaven  and  the  church  and  spiritual 
death,  is  evident  from  the  signification  of  being  cut  off  from 
people,  as  separation  and  spiritual  death  (see  n.  10288)  ; 
that  it  is  separation  from  heaven  is  evident  from  what  was 
said  just  above  (n.  10309)  ;  that  it  is  also  from  the  church 
is  because  they  alone  are  of  the  church  in  whom  the  church 
is ;  and  the  church  is  in  those  who  are  in  the  affection  for 
truth  for  the  sake  of  truth,  and  in  affection  for  good  for  the 
sake  of  good,  thus  who  are  in  love  toward  the  neighbor  and 
in  love  to  God,  for  the  neighbor  is  good  and  truth,  and 
also  is  God,  since  good  and  truth  are  of  God,  thus  are 
God  with  them.  They  who  are  not  such  are  not  of  the 
church,  however  they  may  be  in  the  church. 


No.  10314.] 


CHAPTER  XXX. 


THE  THIRD  EARTH  IN  THE  STARRY  HEAVEN. 

103 1 1.  There  appeared  spirits  from  afar  who  were  not 
willing  to  come  near,  for  the  reason  that  they  could  not  be 
with  the  spirits  of  our  earth  who  were  then  about  me. 
From  this  I  perceived  that  they  were  from  another  earth, 
and  I  was  afterward  told  that  they  were  from  a  certain 
earth  in  the  universe;  but  where  that  earth  is,  was  not 
made  known  to  me. 

103 1 2.  They  were  unwilling  to  think  at  all  about  their 
body,  nor  even  about  anything  corporeal  and  material, 
being  in  this  very  different  from  the  spirits  from  our  earth  ; 
and  for  this  reason  they  were  not  willing  to  come  near ;  for 
spirits  associate  and  dissociate  according  to  affections  and 
thoughts  thence.  But  after  the  removal  of  some  spirits 
from  our  earth,  they  came  nearer  and  spoke  with  me  ;  yet 
there  was  still  felt  an  anxiety  arising  from  the  collision  of 
spheres ;  for  spiritual  spheres  encompass  all  spirits  and 
societies  of  spirits,  flowing  from  the  life  of  their  affections 
and  the  thoughts  therefrom  :  thus  if  the  affections  are  con- 
trary, collision  takes  place,  whence  is  anxiety. 

10313.  The  spirits  of  our  earth  said  that  they  dared  not 
approach  them,  since  in  approaching  they  are  not  only 
seized  with  anxiety,  but  also  appear  to  themselves  from 
fantasy  as  if  bound  hands  and  feet  with  serpents,  from 
which  they  could  not  be  loosed  until  they  retired.  Such 
fantasy  is  from  correspondence ;  for  the  sensual  corporeal 
of  man  is  represented  in  the  other  life  by  serpents,  and 
therefore  by  serpents  in  the  Word  is  also  signified  the 
sensual,  which  is  the  lowest  of  the  life  of  man. 

10314.  Since  the  spirits  of  that  earth  are  such,  therefore 
they  do  not  appear  as  other  spirits  in  a  clearly  defined 
human  form,  but  as  a  cloud  ;  the  better  of  them  as  a  dusky 
cloud  with  flesh  color  infused  ;  they  said  that  inwardly  they 
are  white,  and  that  when  they  become  angels,  that  duski- 


404 


EXODUS. 


[No.  10314. 


ness  is  changed  into  a  beautiful  blue,  which  also  was  shown 
me. 

103 1 5.  I  asked  them  whether  they  were  in  such  an  idea 
as  to  their  bodies  when  they  lived  in  the  world  as  men. 
They  answered  that  the  men  of  their  earth  make  no  account 
of  their  body,  but  only  of  the  spirit  in  the  body,  because 
they  know  that  the  spirit  is  to  live  forever,  but  the  body 
must  perish.  The  face  however  they  do  not  call  the  body, 
because  the  affections  of  their  spirits  appear  from  the  face 
and  the  thoughts  from  affections  from  the  eyes.  They  said 
also  that  some  in  their  earth  believe  that  the  spirits  of  their 
bodies  have  existed  from  eternity,  and  were  infused  into 
the  body  at  conception ;  but  they  added  that  now  they 
know  that  it  is  not  so,  and  they  repent  of  having  been  in 
so  false  an  opinion. 

103 1 6.  When  I  asked  them  whether  they  wished  to  see 
anything  on  our  earth,  which  it  was  possible  to  do  through 
my  eyes,  they  answered  at  first  that  they  could  not,  and 
then  that  they  did  not  wish  it,  because  they  could  see 
nothing  but  earthly  and  material  things  from  which,  as  far 
as  possible,  they  remove  their  thoughts. 

103 1 7.  A  continuation  as  to  this  third  earth  in  the  uni- 
verse will  be  given  at  the  end  of  the  next  chapter. 


tCbr  3aibCT«itit  $rtM 

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